By Lisa Tessman
Lisa Tessman's harassed Virtues is a deeply unique and provocative paintings that engages questions important to feminist thought and perform, from the point of view of Aristotelian ethics. concentrated totally on selves who suffer and face up to oppression, she addresses the ways that devastating stipulations faced via those selves either restrict and burden their ethical goodness, and impact their probabilities of flourishing. She describes diversified varieties of "moral hassle" common less than oppression. the 1st is that the oppressed self can be morally broken, avoided from constructing or workout the various virtues; the second one is that the very stipulations of oppression require the oppressed to increase a collection of virtues that hold an ethical expense to people who perform them--traits that Tessman refers to as "burdened virtues." those virtues have the bizarre function of being disjoined from their bearer's personal good being.Tessman's paintings specializes in matters which have been neglected via many feminist ethical theories, and her use of the advantage ethics framework brings feminist issues extra heavily into touch with mainstream moral thought. This ebook will entice feminist theorists in philosophy and women's stories, but in addition extra widely, ethicists and social theorists.
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Extra resources for Burdened Virtues: Virtue Ethics for Liberatory Struggles
Provide opportunities for, stimulate, nurture, or discourage the development of different virtues and vices, strengths and weaknesses of character’’ (1996, ix). Moral damage bears a relationship to what has commonly been understood as the ‘‘psychic damage’’ suffered by the oppressed. There is a fairly long history in the United States of blacks being portrayed (and in some cases portraying themselves) as psychically damaged, a history that I will discuss at more length in the next section. ’’3 One way in which psychic damage comes about is from the internalization of oppression; the oppressed may come to believe about themselves, for instance, that it is their own inferiority that accounts for their 3.
My sense is that an action-centered approach to ethics tends to deﬂect attention away from Card’s question, since the question is primarily about the character of the agent who may potentially resist oppression. I would like to suggest that rather than (or in addition to) using the idea of right action as a starting point for feminist or liberatory ethics, and then, if at all, asking what sort of virtues are required for the actions, one might do well to ask questions focused on character and framed by a recognition of the moral damage done to character through systemic bad luck.
1280a11–13). The concept of moral damage can potentially ﬁll in this gap in Aristotelian theory by emphasizing not only that people are unequally situated for becoming virtuous, but also that there is injustice in this arrangement. This is exactly what is argued by Claudia Card who, rejecting the Kantian assumption that ‘‘the same basic character development is accessible to everyone’’ (Card 1996, 4), observes that ‘‘different combinations of circumstances . . provide opportunities for, stimulate, nurture, or discourage the development of different virtues and vices, strengths and weaknesses of character’’ (1996, ix).
Burdened Virtues: Virtue Ethics for Liberatory Struggles by Lisa Tessman