“You can’t just say I believe X is a virtue because in humanitarian ethics (which is ill-defined). I truly don’t think you understand the concept of virtue ethics at the end of the day… You also misquoted Alastair MacIntyre and misrepresented it.”
Let me then quote MacIntyre in full, to avoid misrepresenting him.
1.
MacIntyre defines a practice as “any coherent and complex form of socially established cooperative human activity through which goods internal to that form of activity are realized in the course of trying to achieve those standards of excellence which are appropriate to, and partially definitive of, that form of activity”.
MacIntyre gives a range of examples of practices, including the games of football and chess, professional disciplines of architecture and farming, scientific enquiries in physics, chemistry and biology, creative pursuits of painting and music, and “the creation and sustaining of human communities—of households, cities, nations”.
Humanitarian action meets this definition of a practice.
2.
MacIntyre defines a good with reference to their conception in the middle ages as “The ends to which men as members of such a species move… and their movement towards or away from various goods are to be explained with reference to the virtues and vices which they have learned or failed to learn and the forms of practical reasoning which they employ.”
The humanitarian imperative “that action should be taken to prevent or alleviate human suffering arising out of disaster or conflict” meets this definition of a good.
3.
MacIntyre defines a virtue as “an acquired human quality the possession and exercise of which tends to enable us to achieve those goods which are internal to practices and the lack of which effectively prevents us from achieving any such goods”.
Humanitarian principles can be treated as virtues under this definition. They are acquired human qualities which enable us to achieve a good (the human imperative) which is internal to a practice (humanitarian action).
They should be seen as professional virtues in addition to any personal virtues (the more familiar virtues such as courage or patience) that aid workers might cultivate, in the same way that architects would cultivate different virtues to farmers.
4.
MacIntyre asserts that “A practice involves standards of excellence and obedience to rules as well as the achievement of goods. To enter into a practice is to accept the authority of those standards and the inadequacy of my own performance as judged by them.”
The institutions of humanitarian aid—whether operational bodies such as the Red Cross/Red Crescent movement, professional standards such as the Sphere Standards, or communities of practice such as the CALP Network—provide exactly this context.
You are correct to say that those institutions are not themselves possessed of the virtues, but they constitute the practice which is required to acquire these virtues, and within which the exercise of the virtue takes place.
*
This account is inadequate—it does not account for the wider swathe of humanitarian action happening outside the formal humanitarian sector—but it is sufficient to demonstrate that the concept of “humanitarian virtues” is coherent with MacIntyre’s conception of virtue ethics.
I am perfectly happy with the fact that you are not a virtue ethicist, and therefore simply do not agree with this argument. Your accusation that I don’t understand the concept of virtue ethics, however, simply does not hold water.
You’re clear that you don’t wish to continue this conversation because it’s not productive. Nevertheless I appreciate your engagement, so thank you for taking the time to comment over the past few days.
“You can’t just say I believe X is a virtue because in humanitarian ethics (which is ill-defined). I truly don’t think you understand the concept of virtue ethics at the end of the day… You also misquoted Alastair MacIntyre and misrepresented it.”
Let me then quote MacIntyre in full, to avoid misrepresenting him.
1.
MacIntyre defines a practice as “any coherent and complex form of socially established cooperative human activity through which goods internal to that form of activity are realized in the course of trying to achieve those standards of excellence which are appropriate to, and partially definitive of, that form of activity”.
MacIntyre gives a range of examples of practices, including the games of football and chess, professional disciplines of architecture and farming, scientific enquiries in physics, chemistry and biology, creative pursuits of painting and music, and “the creation and sustaining of human communities—of households, cities, nations”.
Humanitarian action meets this definition of a practice.
2.
MacIntyre defines a good with reference to their conception in the middle ages as “The ends to which men as members of such a species move… and their movement towards or away from various goods are to be explained with reference to the virtues and vices which they have learned or failed to learn and the forms of practical reasoning which they employ.”
The humanitarian imperative “that action should be taken to prevent or alleviate human suffering arising out of disaster or conflict” meets this definition of a good.
3.
MacIntyre defines a virtue as “an acquired human quality the possession and exercise of which tends to enable us to achieve those goods which are internal to practices and the lack of which effectively prevents us from achieving any such goods”.
Humanitarian principles can be treated as virtues under this definition. They are acquired human qualities which enable us to achieve a good (the human imperative) which is internal to a practice (humanitarian action).
They should be seen as professional virtues in addition to any personal virtues (the more familiar virtues such as courage or patience) that aid workers might cultivate, in the same way that architects would cultivate different virtues to farmers.
4.
MacIntyre asserts that “A practice involves standards of excellence and obedience to rules as well as the achievement of goods. To enter into a practice is to accept the authority of those standards and the inadequacy of my own performance as judged by them.”
The institutions of humanitarian aid—whether operational bodies such as the Red Cross/Red Crescent movement, professional standards such as the Sphere Standards, or communities of practice such as the CALP Network—provide exactly this context.
You are correct to say that those institutions are not themselves possessed of the virtues, but they constitute the practice which is required to acquire these virtues, and within which the exercise of the virtue takes place.
*
This account is inadequate—it does not account for the wider swathe of humanitarian action happening outside the formal humanitarian sector—but it is sufficient to demonstrate that the concept of “humanitarian virtues” is coherent with MacIntyre’s conception of virtue ethics.
I am perfectly happy with the fact that you are not a virtue ethicist, and therefore simply do not agree with this argument. Your accusation that I don’t understand the concept of virtue ethics, however, simply does not hold water.
You’re clear that you don’t wish to continue this conversation because it’s not productive. Nevertheless I appreciate your engagement, so thank you for taking the time to comment over the past few days.