VIRTUOUS LIVING - Nelson Mandela Metropolitan University

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Pincoffs’ Table of VirtuesPersonality TraitsVIRTUESNON-INSTRUMENTALAESTHETIC MELIORATING MORALNOBLE CHARMING MEDIATING TEMPERAMENTAL FORMAL MANDATORY NONMANDATORYdignity gracefulness tolerance gentleness civility honesty benevolencevirility gracefulness reasonableness humorousness politeness sincerity altruismmagnanimity vivaciousness tactfulness amiability decency truthfulness selflessnessserenity imaginativeness cheerfulness modesty loyalty sensitivitynobility whimsicality warmth hospitableness consistency forgivingnessliveliness appreciativeness unpretentiousness reliability helpfulnessopenness dependability understandingnesseven-temperedness trustworthiness super honestynoncomplainingness nonrecklessness superconsciennonvindictivenessnonnegligence tiousnessnonvengefulness super reliabilitynonbelligerencenonfanaticismINSTRUMENTALAGENT INTRUMENTALpersistencecouragealertnesscarefulnessprudenceenergystrengthcool-headednessdetermination(Pincoffs 1986:85).GROUP INTRUMENTALcooperativeness‘practical wisdom”the virtues of leadersand followersThe second category is called “instrumental” virtues. They are further placed into twoclusters, namely the agent-instrumental and group-instrumental. In the first cluster(agent-instrumental), he has listed persistence, courage, alertness, carefulness,210
esourcefulness, prudence, energy, strength, cool-headedness and determination. Thesecond cluster (group-instrumental) lists cooperativeness, practical wisdom, thevirtues of leaders and virtues of followers.Whereas the contribution of Pincoffs is insightful, it is of course not Christian.Pincoffs’ second group, in the third cluster of the “non-instrumental” virtues includessome vital virtues for Christian-living. Yet for him this is non-mandatory. Twoexamples will serve to reveal this shortcoming from a Christian point of view.Pincoffs lists forgiveness under “non-mandatory” virtues. For Christians forgivenessis mandatory and is part of the Lord’s Prayer as the only request that has a selfimposedcondition attached to it. Consider Archbishop Tutu’s book No future withoutforgiveness (1999). If the virtue of forgiveness is popularised as non-mandatory, thenSouth Africa has no future, or Christian-living becomes impossible.Altruism is another virtue downplayed by Pincoffs. Although it requires responsibleinterpretation, it is still one virtue upon which the ministry of Jesus Christ is qualified.African leaders may be required to offer a sacrificial service that might be altruistic insome aspects, but not necessarily dying for their people. For those who are Christians,Christ has already become the ultimate sacrifice. However, in our service to God,including worship and ministering to the needs of others, we are called upon to offerourselves as “a living sacrifice to God, dedicated to his service and pleasing to him”(Rom. 12:1c).Nevertheless, Pincoffs’ submission offers a perceptive reference in the overall schemeof the rise of Virtue Ethics perhaps from a humanistic point of view. These can bereclaimed by African Christians’ conception of Virtue Ethics. They could then be reinterpretedfrom a Christian perspective.3.2.2 James Ian Harris’ lists of virtuesJames Ian Harris in his recent article, The King as a Public Servant: Towards an Ethicof Public leadership based on virtues suggested in the Wisdom Literature of the OlderTestament (2002), makes two references to virtues being developed in a pluralisticsociety. Harris prefaces these lists of virtues with Esterhuyse’s observation that211
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study, to embrace virtuous living a
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1.3 Comparative analysis of “enha
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SUMMARYThe structure of this study
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INTRODUCTIONMoral Formation and the
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My father often warned me to watch
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Even now, some Euro-Western “forc
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economically degenerate country in
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of a moral collapse seem to intensi
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(Christ) has the power to withstand
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Wisdom theology is also known as sa
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“primitive” and “traditional
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e missing. It is therefore entitled
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CHAPTER 1A Contextual Analysis: the
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Helm, in defining “renaissance”
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The spirit of the Italian Renaissan
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Lee goes on to describe the view of
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theoretical and practical knowledge
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the humanist concepts dominated the
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matters social and political from G
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your nature. We have set you at the
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think of himself as a humanist. He
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aspirations, and longings of the hu
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1.1.1.4 Political organizationThere
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1961:22-23; Burke 1987:214; Waley 1
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made it difficult to maintain a dis
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disasters, secular authorities join
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These views on moral deterioration
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factional conflict. Some of his los
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Phillips concludes:Erasmus’ impor
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esult, France produced some renowne
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(iii)(iv)There was a general lack o
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sponsored by Prince Henry the Navig
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with the revival of the African con
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As there is an international feelin
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1.2.3 The striving for political se
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achieved if Africans rediscover who
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The goal for the unification of Afr
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Makgoba reiterated some of the bene
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Mbeki has often alluded to the impo
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ooks, including “Native Life in S
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Mbeki takes further the struggle of
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Since the end of colonialism, Afric
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1.2.6.1 HIV/AIDS as complex moral c
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evil of racism. These tragedies led
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I have noted elsewhere that HIV/AID
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the highest infection rate, and yet
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wait-and-see scenario. A study done
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poverty, control diseases, and redu
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African leaders should find other w
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1.2.6.5 DiseasesApart from HIV/AIDS
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HIV is transmitted, and we need the
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Most educated Africans from mission
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However, multiple factors contribut
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universally applicable, for theorie
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nation is under the threat of famin
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een realised. The epoch for the ove
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1.3 Comparative analysis of “enha
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Renaissance are focusing on the imp
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There is also a possibility that mo
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1.3.5 The paradox of warsWe have no
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successes come after the devastatin
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Barney Pityana and Lesiba Teffo hav
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challenges (1995: 1-13) and Katongo
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CHAPTER TWOA Philosophical Analysis
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(i)(ii)Moral law requires that genu
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2.1.2 Utilitarianism ethical theory
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(iv)sense of a person’s conceptio
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work of Maria Antonaccio, who revie
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This is to say that there is, in my
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Thirdly, Murdoch affirmed “a refl
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Murdoch’s moral thought remained
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In their presentation is vested the
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The pursuit of human flourishing re
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family, city-state or political str
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The church as an earthly institutio
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a pain-avoider within the broader c
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1981:108, 190 -191). Without tradit
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isolating the innocent from the cro
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(b) However, the freedom to choose
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Page 171 and 172: Moral contributions were based on h
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Page 175 and 176: Nonetheless, as expected, their (th
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Page 179 and 180: Greek conceptualisation of virtue c
Page 181 and 182: (iv)(v)virtues do not turn into a n
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Page 185 and 186: From Pincoffs’ clarification a ne
Page 187 and 188: service. Duty-for-duty’s-sake ser
Page 189 and 190: That maintained sense of rationalit
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Page 201 and 202: in order to illustrate his point. F
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Page 239 and 240: The post-exilic period produced yet
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Page 247 and 248: 3.3.1.2.2 The personification of wi
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Page 259 and 260: In a popular proverb, we learn how
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This term resembles a term used to
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proverbs that demonstrate this refl
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Mbiti has skilfully offered a list
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Guoko kwa Ngai gutieraga (Gikuyu -
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Mbiti goes on to explain that Afric
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Let us now reflect on some examples
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Interpretive note: A leader is ackn
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influence on the community once the
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All three traditions practise ritua
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It was unnecessary for Jesus to ada
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Christology as it relates to his
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carefully crafted speeches which dr
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applies to the Greeks. Winter concl
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“Being saved”, which is a daily
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loses its dynamic and renewing forc
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or “wisdom” (cf Birch and Rasmu
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In this Cell group Phenomenon 113 -
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Until then, because of our “fooli
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Jewish exclusivity and legalism are
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construction of what may be termed
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In a translated analysis of Kagame
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distance. Between the highest and t
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specifically in human beings. We kn
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simply a category of an anthropocen
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Gyekye argues that the individual i
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Semantimba Barlow, the author of Ab
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Two references are given by Gyekye
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personal integration, environmental
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manifestations of Christian truth a
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A community of character is the aut
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commonality of what is honourable i
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4.5.1 A brief exegesis of Philippia
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obedience to God (cf Luke 4:1-13).
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“Therefore God exalted him to the
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demonstrated in the transformation
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Barlow EHS, 1987. Abooluganda Ab’
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Cacilia MA, 1960. Lorenzo De Medici
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Fage JD, 1933. The British Anti-sla
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Harris JI, 2002. The King as Public
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Laing GJ, 1950 (ed.). The New Educa
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Mbiti JS, 1998. African Theology. I
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Nyembezi CLS, 1963. Zulu Proverbs.
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Schweiker W, 1995. Responsibility a
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Vermaak A, 2001. One in every nine
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