Abstract

It is argued here that we have good reason to aspire to be autonomous in certain ways that deserve a place in the theory of virtue, but not in some of the ways that have figured most prominently in theories of moral obligation. This grounds an argument that the sorts of autonomy to which we have reason to aspire need not be enemies of theological ethics. The focus is on the relation of autonomy to obligation in sections 1-4, and on the relation of autonomy to love in section 5.