Putting on Virtue: The Legacy of the Splendid Vices (Women in Culture and Society)

Augustine famously claimed that the virtues of pagan Rome were nothing more than splendid vices. This critique reinvented itself as a suspicion of acquired virtue as such, and true Christian virtue has, ever since, been set against a false, hypocritical virtue alleged merely to conceal pride. __Putting On Virtue__ reveals how a distrust of learned and habituated virtue shaped both early modern Christian moral reflection and secular forms of ethical thought. Jennifer Herdt develops her claims through an argument of broad historical sweep, which brings together the Aristotelian tradition as taken up by Thomas Aquinas with the early modern thinkers who shaped modern liberalism. In chapters on Luther, Bunyan, the Jansenists, Mandeville, Hume, Rousseau, and Kant, she argues that efforts to make a radical distinction between true Christian virtue and its tainted imitations actually created an autonomous natural ethics separate from Christianity. This secular value system valorized pride and authenticity, while rendering graced human agency less meaningful. Ultimately, __Putting On Virtue__ traces a path from suspicion of virtue to its secular inversion, from confession of dependence to assertion of independence. Putting On Virtue Reveals How A Distrust Of Learned And Habituated Virtue Shaped Both Early Modern Christian Moral Reflection And Secular Forms Of Ethical Thought. Jennifer Herdt Develops Her Claims Through An Argument Of Broad Historical Sweep, Which Brings Together The Aristotelian Tradition As Taken Up By Thomas Aquinas With The Early Modern Thinkers Who Shaped Modern Liberalism. In Chapters On Luther, Bunyan, The Jansenists, Mandeville, Hume, Rousseau, And Kant, She Argues That Efforts To Guard A Radical Distinction Between True Christian Virtue And Its Tainted Imitations Ironically Fostered The Emergence Of An Autonomous Natural Ethics That Valorized Pride And Authenticity, While Rendering Graced Human Agency Increasingly Unintelligible. Ultimately, Putting On Virtue Traces A Path From Suspicion Of Virtue To Its Secular Inversion, From Confession Of Dependence To Assertion Of Independence.--book Jacket. Introduction -- Part I: Splendid Vices And Imperfect Virtues -- Aristotle And The Puzzles Of Habituation -- Augustine : Disordered Loves And The Problem Of Pride -- Aquinas : Making Space For Pagan Virtue -- Part Ii: Mimetic Virtue -- Erasmus : Putting On Christ -- The Jesuit Theatrical Tradition : Acting Virtuous -- Part Iii: The Exodus From Virtue -- Luther : Saved Hypocrites -- Bunyan And Puritan Life-writing : The Virtue Of Self-examination -- Part Iv: The Anatomy Of Virtue -- Jesuits And Jansenists : Gracián And Pascal -- Emancipating Worldly Virtue : Nicole, La Rochefoucauld, And Mandeville -- Part V: Pagan Virtue And Modern Moral Philosophy -- Rousseau And The Virtue Of Authenticity -- Hume And The Bourgeois Rehabilitation Of Pride -- Kant And The Pursuit Of Noumenal Purity. Jennifer A. Herdt. Includes Bibliographical References (p. [355]-431) And Index.

Augustine famously claimed that the virtues of pagan Rome were nothing more than splendid vices. This critique reinvented itself as a suspicion of acquired virtue as such, and true Christian virtue has, ever since, been set against a false, hypocritical virtue alleged merely to conceal pride. Putting On Virtue reveals how a distrust of learned and habituated virtue shaped both early modern Christian moral reflection and secular forms of ethical thought. 

Jennifer Herdt develops her claims through an argument of broad historical sweep, which brings together the Aristotelian tradition as taken up by Thomas Aquinas with the early modern thinkers who shaped modern liberalism. In chapters on Luther, Bunyan, the Jansenists, Mandeville, Hume, Rousseau, and Kant, she argues that efforts to make a radical distinction between true Christian virtue and its tainted imitations actually created an autonomous natural ethics separate from Christianity. This secular value system valorized pride and authenticity, while rendering graced human agency less meaningful. Ultimately, Putting On Virtue traces a path from suspicion of virtue to its secular inversion, from confession of dependence to assertion of independence.

""Augustine famously claimed that the virtues of pagan Rome were nothing more than splendid vices. This critique reinvented itself as a suspicion of acquired virtue as such, and true Christian virtue has, ever since, been set against a false, hypocritical virtue alleged merely to conceal pride. Putting On Virtue reveals how a distrust of learned and habituated virtue shaped both early modern Christian moral reflection and secular forms of ethical thought. Jennifer Herdt develops her claims through an argument of broad historical sweep, which brings together the Aristotelian tradition as taken up by Thomas Aquinas with the early modern thinkers who shaped modern liberalism. In chapters on Luther, Bunyan, the Jansenists, Mandeville, Hume, Rousseau, and Kant, she argues that efforts to make a radical distinction between true Christian virtue and its tainted imitations actually created an autonomous natural ethics separate from Christianity. This secular value system valorized pride and authenticity, while rendering graced human agency less meaningful. Ultimately, Putting On Virtue traces a path from suspicion of virtue to its secular inversion, from confession of dependence to assertion of independence.""--Publisher's description Augustine famously claimed that the virtues of pagan Rome were nothing more than splendid vices. This critique has reinvented itself as a suspicion of acquired virtue as such, and true Christian virtue has, ever since, been set against a false, hypocritical virtue alleged merely to conceal pride. Putting On Virtue reveals how a distrust of learned and habituated virtue shaped both early modern Christian moral reflection and secular forms of ethical thought. Jennifer Herdt develops her claims through an argument of broad historical sweep, which brings together the Aristotelian tradition as taken up by Thomas Aquinas with the early modern thinkers who shaped modern liberalism. In chapters on Luther, Bunyan, the Jansenists, Mandeville, Hume, Rousseau, and Kant, she argues that efforts to guard a radical distinction between true Christian virtue and its tainted imitations ironically fostered the emergence of an autonomous natural ethics that valorized pride and authenticity, while rendering graced human agency increasingly unintelligible. Ultimately, Putting On Virtue traces a path from suspicion of virtue to its secular inversion, from confession of dependence to assertion of independence. (20090501) Contents......Page 8 Preface......Page 10 Introduction......Page 14 Part I: Splendid vices and imperfect virtues......Page 34 1 Aristotle and the Puzzles of Habituation......Page 36 2 Augustine: Disordered Loves and the Problem of Pride......Page 58 3 Aquinas: Making Space for Pagan Virtue......Page 85 Part II: Mimetic virtue......Page 112 4 Erasmus: Putting On Christ......Page 114 5 The Jesuit Theatrical Tradition: Acting Virtuous......Page 141 Part III: The exodus from virtue......Page 184 6 Luther: Saved Hypocrites......Page 186 7 Bunyan and Puritan Life-Writing: The Virtue of Self-Examination......Page 210 Part IV: The anatomy of virtue......Page 232 8 Jesuits and Jansenists: Gracián and Pascal......Page 234 9 Emancipating Worldly Virtue: Nicole, La Rochefoucauld, and Mandeville......Page 261 Part V: Pagan virtue and modern moral philosophy......Page 294 10 Rousseau and the Virtue of Authenticity......Page 296 11 Hume and the Bourgeois Rehabilitation of Pride......Page 319 12 Kant and the Pursuit of Noumenal Purity......Page 335 Conclusion......Page 354 Notes......Page 368 Index......Page 446 This work reveals how a distrust of learned and habituated virtue shaped both early modern Christian moral reflection and secular forms of ethical thought. The author's broad historical sweep takes in the Aristotelian tradition as taken up by Thomas Aquinas and has chapters on Luther, Bunyan, the Jansenists, Hume, and others