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Algorithmic Nature

\n

P. 250

\n
\n

if one then asks ‘‘How did these virtuous role models make their
choices?’’—and keeps pressing the question re the role models of the role models,
etc.—one must recognize the obvious truth that even virtuous role models will rely
on such ethical aids as well-established moral rules and experience-sharpened
sensitivity to the features of particular cases.

\n
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Falsity of Genralized Virtues

\n

p. 253

\n
\n

The advantages of virtue ethics of this sort would be great, and the disadvantages
would be relatively small, if the thesis of the unity of the virtues (a view endorsed by
Aristotle and others) were correct. Plainly this thesis would be plausible if (a) the
skills crucial to any particular virtue were almost entirely cognitive (having to do
with assessment of what is appropriate to each particular case), and (b) were almost
entirely a matter of general cognitive ability. Both (a) and (b) though look false.
Visceral elements can play a major role in when someone is likely to exhibit
courage or generosity. Someone can have a visceral horror of torture, or knife
wounds, or of possibly being ridiculed in public, which can play a huge role when
those are the risks. Someone also can be almost instinctively repelled by certain
sorts of people (who in fact do need help) and not by others, thus being quite
generous to the latter but not the former. Even further, someone when in a hurry can
be less thoughtful and generous than when there is abundant time.

\n
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Situational Functioning

\n

p. 253

\n
\n

The alternative possibility (which I
endorse) is that virtue involves mostly (although not always) ‘‘narrow’’ character
traits, which involve a strong tendency to function well in certain kinds of choices in
certain kinds of situations.

\n
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Importance of Feedback Loop

\n

p. 251

\n
\n

Nor should either Kantians or consequentialists deny that, in a great many
important cases, it can help to have a sense of who you are and the kind of person
you would like to be.14

\n
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