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Gregory R. Peterson

This essay introduces the subject of habit and its significance for contemporary philosophy, science, and theology. The contributions of the text cover both the topic of “mere habit” and the richer conception of habitus as found in Aristotle and Aquinas. These ancient and medieval accounts of habit and habitus can provide a rich resource for contemporary approaches in virtue ethics and moral psychology, possibly providing insight as to how we should think of current dual-processing models.

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Edited by Gregory R. Peterson, James A. Van Slyke, Michael L. Spezio and Kevin S. Reimer

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Stanley Hauerwas

Assuming that virtues are habits, this chapter will shed light on what kind of habits the virtues are by calling attention to Aristotle and Thomas Aquinas’s account of habit. For Aristotle our nature requires that we acquire a second nature, which is constituted by habits. Aristotle also thought how one becomes proficient in a craft to be quite similar to how one acquires the habits necessary to become a person of virtue. For Aquinas, habits are those qualities that are not easily changed, for the very word habit suggests a lastingness that the word disposition does not. The enduring quality of habits are the result of their relation to acts which are done in a manner that make the agent good as well as the act good. Our habituation is necessary because our appetitive powers, our desires, are underdetermined. Aquinas observes the will by its very nature is inclined to the good of reason, but because this good is varied in a manner, the will needs to be inclined by habit to some good fixed by reason so that the action may follow more readily. We are beings who need habituation because as we have seen we are composed of potentiality and act, making it necessary to be one thing rather than another.

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Mark Graves

Dispositional and teleological approaches to virtue depend upon one's views of person and nature. Reinterpreting a Thomistic embodied soul within findings of cognitive neuroscience and C.S. Peirce's objective idealism suggests fruitful resonances across mind, body, person, and nature. A turn toward habit as the primary construct for modeling reality identifies interconnected habits as providing sufficient stability for human dynamic processes without requiring a static substrate. Using tendencies to model molecular, physiological, and functional processes of the brain resonates with psychological models of mental habits and the habitus of the socially, historically, and culturally embedded human person. Connecting natural and social science with philosophical and theological investigations around a shared focus on dispositions yields a deep and rich framework for a teleonomic study of virtue.

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Brian Patrick Green

This essay provides an introduction to the relation of habitus as a concept to Catholic ethical thinking and the philosophy of Thomas Aquinas in particular, and it argues in the first half that habitus plays a central role in Thomas's thought and Catholic ethics in general. The second half of the article then addresses three contemporary challenges: the challenge that our sense of teleology is a mistaken biological byproduct, the challenge denying conceptions of natural kinds, and the challenge of the is-ought distinction. Catholic virtue ethics is able to meet these challenges, and it provides a superior account compared to naturalistic alternatives.

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Gregory R. Peterson, James A. Van Slyke, Michael L. Spezio and Kevin S. Reimer

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Mary Clark Moschella

In Caring for Joy: Narrative, Theology, and Practice Mary Clark Moschella offers a new account of the value of joy in caregiving vocations, demonstrating how the work of caring for persons, communities, and the world need not be a dreary endeavor overwhelmed by crises or undermined by despair. Moschella presents glimpses of joy-in-action in the narratives of five notable figures: Heidi Neumark, Henri Nouwen, Gregory Boyle, Pauli Murray, and Paul Farmer, gleaning their wisdom for the construction of a theology of joy that embodies compassion, connection, justice, and freedom. Care must be deep enough to hold human suffering and spacious enough to take in the divine goodness, beauty, and love. This book expands the pastoral theological imagination and narrates joy-full approaches to transformational care.

“This work is a scholarly, engaging and compassionate call to reconsider the significance of joyful living and joyful lives in radical pastoral theology.”
— Heather Walton, University of Glasgow, President of the International Academy of Practical Theology, July 2016.

“Based on biographies, interviews, and life stories, Mary Clark Moschella presents joy as a counter-cultural emotion, as a spiritual path, and as a fruit of the Spirit. In her research, joy and reason are not ultimately opposed.”
— Jeanne Stevenson-Moessner, Professor of Pastoral Care, Perkins School of Theology, Southern Methodist University, July 2016.

“This highly readable and compelling theology of joy will inspire you to explore how joy might energize your vocation, especially caregiving vocations that use narrative approaches to spiritual care and pastoral counseling. I plan on using this book as a textbook in my theodicy, grief, death and dying, and vocational courses.”
— Carrie Doehring, Professor of Pastoral Care and Counseling, Iliff School of Theology, Denver, August 2016

“Mary Moschella has given us a rare text, one that is theologically rich, intellectually sophisticated, drenched in pastoral wisdom, and beautifully written. She gives us a pastoral theology attuned to the realities of diversity and sensitive to the complex challenges facing those who lives constantly interface with suffering. There is simply nothing else like this book in pastoral care.”
— Willie James Jennings, Professor of Systematic Theology and Africana Studies, Yale University, August 2016