By Lisa Tessman
Lisa Tessman's stressed Virtues is a deeply unique and provocative paintings that engages questions significant to feminist concept and perform, from the point of view of Aristotelian ethics. centred totally on selves who suffer and withstand oppression, she addresses the ways that devastating stipulations faced through those selves either restrict and burden their ethical goodness, and impact their probabilities of flourishing. She describes diverse varieties of "moral difficulty" primary less than oppression. the 1st is that the oppressed self should be morally broken, avoided from constructing or exercise a number of the virtues; the second one is that the very stipulations of oppression require the oppressed to strengthen a collection of virtues that hold an ethical rate to those that perform them--traits that Tessman refers to as "burdened virtues." those virtues have the bizarre characteristic of being disjoined from their bearer's personal good being.Tessman's paintings makes a speciality of matters which were neglected via many feminist ethical theories, and her use of the advantage ethics framework brings feminist matters extra heavily into touch with mainstream moral thought. This booklet will attract feminist theorists in philosophy and women's reports, but in addition extra widely, ethicists and social theorists.
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Extra info for Burdened Virtues: Virtue Ethics for Liberatory Struggles
II, chaps. 4–5). But there is, for Aristotle, no injustice in this inegalitarian state of affairs where some are better positioned than others for becoming virtuous; as long as all those who are equals are treated equally, it is perfectly just that unequals be treated unequally and given unequal opportunities for developing the virtues (Pol. 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.
Although she performs the ‘‘correct action’’ according to at least some feminist prescription for action, she is left conﬂicted (and not fully ‘‘virtuous’’) and in this way is barred from really ﬂourishing. A prescription for action, then, ignores the need for a consideration of how the character of the agent who is to carry out the actions may interfere with the success of the project, where success will involve not only performing the action, but doing so in such a way that one is not pained by its performance.
But this ‘‘virtue’’ is one that may itself be distressing to the agent, and so could in fact be an added harm attributable to oppression. There is one other disposition that seems to capture a quality that one must have in order to navigate the complexities of taking responsibility under conditions of systemic bad moral luck. It can be described as a willingness to engage in a self-reﬂective understanding (and perhaps acceptance) of the limitations on the moral health of a self under oppression, including the resistant self.