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The Moral Virtue of Doublemindedness

Published online by Cambridge University Press:  18 March 2013

Abstract

The conscientious are morally conflicted when their moral dilemmas or incommensurabilities, real or apparent, have not been resolved. But such doublemindedness need not lead to ethical disintegration or moral insensitivity. For one may develop the moral virtue of doublemindedness, the settled power to deliberate and act well while morally conflicted. Such action will be accompanied by both moral loss (perhaps ‘dirty hands’) and ethical gain (salubrious agental stability). In explaining the virtue's moral psychology I show, among other things, its consistency with wholeheartedness and the unity of the virtues. To broaden its claim to recognition, I show the virtue's consistency with diverse models of practical reason. In conclusion, Michael Walzer's interpretation of Hamlet's attitude toward Gertrude exemplifies this virtue in a fragmentary but nonetheless praiseworthy form.

Type
Research Article
Copyright
Copyright © The Royal Institute of Philosophy 2013 

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References

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8 To simplify discussion I will refer only to these two forms of deterioration. Nothing about DM requires restriction to these two, although they do seem to me to be primary.

9 Carr, op. cit., 46.

10 It is not a problem for my existential claim for DM that Carr's context for this conclusion does not include the continent.

11 Frankfurt, Harry G., ‘The Faintest Passion’, in Necessity, Volition, and Love (Cambridge UK, Cambridge University Press, 1999), 104Google Scholar.

12 Ibid., 100.

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15 Ibid., 103.

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17 Ibid., 156.

18 Ibid., 157.

19 Ibid., 144.

20 Ibid., 144n6 and 161. Here I avoid certain issues that, while important in their own right, would unduly complicate my exposition. I made a similar but simpler assumption at n8. Thus, I now refer to good persons rather than more narrowly to McDowell's fully virtuous persons so as to include the firmly continent. As McDowell's emphasis on ‘full possession’ implies, the firmly continent are not utterly lacking all semblance of all virtues. Their firmness reflects some degree of unity of their less-than-fully virtuous but otherwise praiseworthy traits.

21 Ibid., 158.

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24 Ibid., 35.

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31 Ibid., 117.

32 Cf. Kant: ‘[I]f someone is aware that he has acted in accordance with his conscience, then as far as guilt or innocence is concerned nothing more can be required of him’. The Metaphysics of Morals, in Practical Philosophy (New York: Cambridge University Press, 1999), Gregor, Mary J., trans. and ed., 530Google Scholar.

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35 It must remain for another occasion to determine whether the later Rawls could acknowledge DM.

36 Slote, Michael, Beyond Optimizing: A Study of Rational Choice (Cambridge MA: Harvard University Press, 1989), 106CrossRefGoogle Scholar. The idea for an omniscient and benevolent agent is borrowed from Slote.

37 Ibid., 158.

38 Wiggins, op. cit., 374.

39 Ibid., 372.

40 Ibid., 370.

41 Ibid., 377.

42 Ibid., 373.

43 Ibid., 374.

44 Cf. McDowell on Aristotle: he ‘does not say that a rational animal can always integrate its conceptions of the apparent good, in a given situation, into a unified practical verdict [. . . Aristotle supposes] that some situations may defeat the integrative efforts of practical reason. This is a good thing [for otherwise] Aristotle would here be casting doubt on the very possibility of tragic predicaments’. ‘Incontinence and Practical Wisdom in Aristotle’, in The Engaged Intellect, 73, original emphasis. If McDowell is right, then DM would prevent such defeat of practical reason. McDowell misses this, probably, because in this context he conflates logical consistency and practical stability in his understanding of ‘integrative’.

45 Wiggins, ‘Deliberation and Practical Reason’, 237.

46 Ibid., 233.

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48 Ibid., 616.

49 A related problem is that Hart, perhaps like McDowell, seems to conflate logical consistency and practical stability in his analysis of practical deliberation. This may explain his fallacy of composition. For this conflation fails to distinguish an agent concluding A + B from an agent concluding both A and B. The former reaches one conclusion, the latter two. Hart takes it that there is not really a difference, that the two must be identical in practical deliberation (613f). But that ignores the difference between an observer's point of view, for whom A + B = A and B, and the agent's point of view, for whom the difference between the single conclusion (A + B) and the two conclusions (both A and B) may remain real. Were that not the case, then the agent should reject any claim B might continue to have on her, pace Hart, having concluded to A.

50 Ibid., 618.

51 Wiggins, ‘Postscript to Essay X: Reasoned Choice, Freedom, Utility’, in Needs, Values, Truth, 381.

52 McDowell, ‘Aristotle's Ethics’, 53.

53 McDowell, ‘Incontinence and Practical Wisdom in Aristotle’, 61.

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55 Ibid., 170; Hamlet 3.4.178.

57 Ibid., 171.

58 Ibid., original emphasis.

59 Wiggins, op. cit., 233.

60 Walzer, op. cit., 17.