Dr Tamar Gendler’s lecture on virtue and habit provides an Aristotelian perspective on character formation. The lecture makes a connection between philosophical perspectives on virtues, and the normative and descriptive laws that guide people’s habits. Dr Gendler suggests that character is formed by connecting normative laws with descriptive laws – what individuals ought to do, and what they actually do. She says, “If you want to become something, act as if that is what you already were” (Gendler, 2011). This statement agrees with Aristotle’s view on virtue ethics, which suggests that habits are formed to cultivate certain virtues. For example, a bravery is cultivated by acting like a brave person; and justice is achieved by performing just deeds.
Based on Gendler’s lecture, character is formed through repeated action guided by normative laws. A norm prescribes what people ought to do in certain circumstances, and the individual conducts himself or herself according to the norm. When the same action is repeated from time to time, it becomes a habit, and forms the individual’s character. For example, if the norm suggests that a young person should greet adults using two hands, a young person will practice that behavior until he or she automatically learns to greet adults with two hands without conscious control. According to Gendler (2011), behavioral patterns begin as controlled actions; but they become automized after a period of practice. This way, normative routines are turned into descriptive laws, she says.
Gendler’s perspective on character formation is related to virtue ethics because ethical virtues are demonstrated through one’s character. As Abraham Lincoln once said, “When I do good, I feel good; and when I do bad, I feel bad” (Herndon, 1890). Virtue ethics suggest that certain virtues such as wisdom, bravery, honesty, and respect that demonstrate good and admirable ethical values. An individual’s character is either virtuous or non-virtuous; and when a person lacks exposure to moral values for a long time, he or she lacks virtues. Lyman Abbott says, “Every life is a march from innocence through temptation, to virtue or vice.” In this regard, an individual grows without knowing what is right or wrong when she is young, but she learns virtues and vices through repeated practice. Therefore, Gendler’s character formation applies to the formation of ethical character virtues which promote individual’s private morality.
Christina Sommers thinks that character formation should happen in an individual’s private life through education and experience. Sommers (1993) postulates that the formation does not start with the society; but it emanates from the individual’s values. Sommers uses an example of students who cheat in class because they were taught social morality rather than private morality. According to her, individuals need to develop virtuous character by practicing moral values such as honesty and respect. She suggests that character should be formed through teaching the plain moral facts. According to Sommers (1993), there are certain moral facts that are not subject to debate; some things are right and others are wrong without controversy. For example, mistreating a child is unquestionably wrong; and being respectful is truly right. I agree with this perspective, because making morality to be a subject of debate is likely to encourage negative behavior.
Two of the most important and influential factors that form people/s character today are: technology and education. With growing investments in science and technology, new ideas emerge. Scientific approaches have led to the development of reason as a way of pursuing truth. As a result, people are questioning the plain moral truths. Furthermore, science has led to the development of technology, such as internet and the use of computers. People who are used to bad habits use the internet to influence others, especially young people who are enthusiastic about digital interactions. Education has also brought new ideas to learners, and it may help in forming positive attitudes and influencing people’s beliefs positively to enhance virtuous character. On the downside, education encourages negative peer influences which encourage the development of wrong values.
These two factors can either be good or bad for people depending on how they are used. For example, it may be bad to use education to develop technical knowledge and skills for the pursuit of employment and money without concern to moral character. The function of education should be to transform people’s attitudes, beliefs and thoughts positively to achieve a virtuous character and positive interaction among people. As Sommers (1993) suggests, education should not only enhance social morality, but also individual morality so that the individual and society can interact positively. On the other hand, technology can be good when it is used to promote virtuous character; yet it becomes bad when it is used to distribute bad content such as pornography and perpetrate bad behaviors such as cyber bullying.
We may form virtuous human character today by teaching plain moral truths from childhood, so that innocent children grow to develop virtues rather than vices. The current society should be conditioned to practice good moral behaviors through regular teachings on private and social morality in schools, churches, family, and other social institutions. Nonetheless, the society needs ambassadors of moral truths – people who are committed to challenging vices and promoting good values in all corners of the society.
References
Herndon, W.H. (1890). The History and Personal Recollections of Abraham Lincoln. Chicago: Belford-Clarke Company.
Sommers, C.H. (1993). Teaching the Virtues. The Public Interest, Spring 1993.
Gendler, T. (2011). Lecture 9: Virtue and Habit I. Yale: Yale University.
