The Definition of Moral Virtue 9780823296781

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THE DEFINITION OF MORAL VIRTUE

THE DEFINITION OF

MORAL VIRTUE YvEs

R.

SIMON

Edited by Vukan Kuic

New York Fordham University Press 1986

©Copyright 1986 by FORDHAM UNIVERSITY PRESS All rights reserved. LC 85-80404 ISBN 0-8232-1144-4 First edition 1986 Reprinted 1989

Printed in the United States of America

Contents Editor's Preface

vii

Yves R. Simon (1903-1961): A Bio-Bibliography

ix

MARIE-VINCENT LEROY, O.P.

1. Modern Substitutes for Virtue Natural Goodness Social Engineering Psycho-technology

1 2 8 12

2. Clearing up Some Confusions Nature and Use Spontaneity and Reason Forms of Sociability

19 19 29 34

3. Further Necessary Distinctions Habit Habitus Opinion

47 48 55 61

4. Virtue Is Not Science Readiness Disposition

69 71 79

5. The Definition of Moral Virtue Traditional Moral Virtues The Definition How Do We Know Right from Wrong? Virtue and Objectivity

91 95 104 107 111

6. The Interdependence of Virtues

125

Index

133

v

Editor's Preface THis BOOK has its origin in a course on "Virtues" given by Yves R. Simon in the Committee on Social Thought at the University of Chicago in the fall quarter of 1957. Professor Simon's lectures as well as his extended replies to students' questions were recorded on tape by Richard Marco Blow, who later also arranged for the transcripts. Professor Simon hoped to use this material either as part of his projected "Philosophical Encyclopedia" or as a separate volume in a series of "Philosophical Inquiries." The onset of the illness that caused his death in 1961, however, prevented him from working on the revision of the manuscript. But he did suggest, in a marginal note, the title which it is here given. In editing this book, I have relied on experience gained on two previous such occasions as well as my life-long study of Simon's thought, which began with my taking six of his courses in political philosophy, ethics, epistemology, and metaphysics at the University of Chicago from 1954 to 1956. Thus when in 1961 Paule Simon asked me if I would help with the papers of her late husband, I was both eager and prepared. My first job, The Tradition of Natural Law (1965), was relatively easy (in retrospect) because the manuscript had been partially edited by Professor Simon himself. My second assignment was an unrevised transcript of Simon's course on "Work," which required a considerably greater measure of editorial effort. But having done it once before, I was able to tum out a book that most reviewers praised as typically Simon's. This was Work, Society, and Culture (1971). In editing the present text I have striven for the same effect. Thus, as much as possible, I have preserved Simon's speech as delivered. But in transferring these lectures and class discussions to the printed page, I have had to tighten the exposition in some places and to interpolate in others. Because I consider these things an integral part of an editor's work, I have not cluttered the text with brackets or other punctuation just to sort out words. I have taken the same approach with regard to the footnotes. They are all numbered uniformly, even though some of them have been added by me. In most cases, these are just references to Simon's other works. But I also cite writings by a few other authors, dated after 1957, that lend special force to points made in the text. vii

MORAL VIRTUE

While working on this project intermittently for several years, I have enjoyed steady support from Paule Simon and from Anthony 0. Simon, who jointly continue to supervise these posthumous publications. I am also indebted to Daniel Sabia for a careful reading of the penultimate draft, and to Alasdair Macintyre for his critical comments. Lori Joye and Harriet Bradham competently and cheerfully typed and corrected the manuscript, while Nicholas A. Rees helped with proofreading. I am grateful to them all. Finally, I would like to say a word about the content of this book. What Simon does here on the subject of moral virtue is what he had done so well before, on quite a number of other topics. He shows how much better contemporary problems can be understood, and their proposed solutions evaluated, if they are approached in the light of the great teachings of the past. Modern prejudices against classical ethical theories are certainly not free from misunderstanding born of impatience and pride of progress. Patient and conciliatory in his approach, Simon readily acknowledges the advances made in the understanding of human experience since the time of Plato. But giving Marx or Freud their due--or Hume or Rousseau-does not require taking proportionately away from Aristotle. Better than most contemporary philosophers, Simon shows us how knowing exactly what the classics had to say enables us to give that much more credit to the modern thinkers-where and when they deserve it. As always, Simon is here also scrupulously fair and at the same time original, simply because he knows his subject so thoroughly. But I must let the reader find that out for himself or herself. I can only wholeheartedly endorse what Willis D. Nutting wrote in reviewing Work, Society, and Culture: "You will understand any problem better if you can read something that Yves Simon has written on it. 'He never touched anything that he did not adorn.' " VUKAN

University of South Carolina Columbia September 1985

viii

Kmc

YVES R. SIMON ( 1903-1961) A BIO-BIBLIOGRAPHY YvEs SIMON was born at Cherbourg, France on March 14, 1903. As a child he was afflicted for two years with tuberculosis in his bones, which left him limping for the rest of his life. He became interested in philosophy and the ideas and activities of the Christian Democratic movement from the beginning of his studies, and in 1923, under the direction of Celestine Bough!, he wrote a thesis on Charles Denoyer to obtain his diploma at the Sorbonne. A year before, he had become a disciple of Jacques Maritain, while also taking up the study of Proudhon's social philosophy. Yet he continued his formal education in the sciences and devoted four years to the study of medicine. Returning again to philosophy, he obtained a degree from the Institut Catholique in Paris in 1929, and began teaching at the Universite Catholique at Lille in 1930. He became a professor in 1932, a post he retained until 1938. During this time, he also taught a regular weekly course at the Institut Catholique in Paris, edited a series Cours et Documents de Philosophie for the publishing house of Tequi, and was the secretary of the Revue de Philosophie. In 1934, Simon obtained his doctorate in philosophy at the Institut Catholique in Paris, for which he wrote a dissertation entitled Introduction a I' ontologie du conna'itre. This was published in the same year in a series called Bibliotbeque fran