By Deborah Wallace Ruddy
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Extra resources for A Christological Approach to Virtue: Augustine and Humility
Contrasting the "noble man" with the "man of ressentiment," Nietzsche writes: While the noble man lives in trust and openness with himself, the man of ressentiment is neither upright nor naive nor honest and straightforward with himself. His soul squints: his spirit loves hiding places. secret paths and back doors. everything covert entices him as his world. his security, his refreshment: he understands how to keep silent, how not to forget, how to wait, how to be provisionally self-deprecating and humble.
Their effects, their sole ineluctable. irremovable reality-were a voluntary achievement, willed. chosen. a deed. a meritorious act. 78 78 Nietzsche. 13 (46). 27 Beginning within Judaism and culminating in Christianity. herd morality manufactures values for revenge. The weak invert noble or "heroic" values by deeming "good" the person who is timid, incapable. and impotent. " According to herd morality. pride is a sin and humility, identified with servility and self-denial, is a virtue. In this way, slave morality turns weakness into strength.
In what seems to be an individualistic view of conscience, she argues that virtues like obedience and humility do not encourage a liberation of conscience but contribute to an understanding of conscience as passive. Such virtues keep the conscience under the control of the church and moral theologians. thus hindering the freedom and responsibility that are fundamental to moral agency. Daphne Hampson, who identifies herself as "post-Christian," discusses the underlying problems that women have with humility by critiquing the traditional understanding of God and what she refers to as the "gospel of powerlessness.
A Christological Approach to Virtue: Augustine and Humility by Deborah Wallace Ruddy