The different sorts of virtuous people who display various virtues to a remarkable degree have brought the issue of individualisation of moral character to the forefront. It signals a more personal dimension of character development which is notoriously ignored in the current discourse on character education. The case is made that since in practice, the individualisation of moral character must, by necessity, advance side by side with the cultivation of virtues, a full account of character education needs to give consideration (...) to both concerns. After analysing the specific ways which temperament, social roles, and occupations respectively contribute to the individualisation of moral character, some practical implications are drawn to shed new light on the common practice of the inculcation of virtues. Firstly, since the varieties of moral personality is the norm, it is appropriate to encourage the educated to become virtuous people of different sorts. Secondly, given the influence that temperament may exert on virtue, having good knowledge of each child’s temperament, identifying the specific difficulties possibly confronting him/her accordingly, and then providing more opportunities to strengthen the cultivation of the related virtues are crucial. Thirdly, since children with different temperaments are inclined to identify with different sorts of moral exemplars, it is valuable to present them a great variety of moral models, from which they can choose the kind of virtuous people they would want to emulate. Lastly, since assuming different occupations and social roles is liable to result in various moral characters, character formation cannot be confined to the family or school. Among others, workplaces and communities are also important variables. (shrink)

Moral ‘saints and heroes’ are generally considered to be admirable, moral exemplars worthy of emulation. J. O. Urmson characterizes them as morally laudable agents who perform supererogatory actions. This characterization, combined with relevant empirical evidence, presents a paradox in which supererogatory acts appear to become, not optional, but obligatory for moral saints and heroes. This is termed the ‘agent–observer disparity’. Drawing on Bernard Williams’ ideas, the concepts of practical necessity and moral incapacity, which are expressive of and grounded in one’s (...) character, are utilized to account for moral saints and heroes’ subjective morality and illuminate their exceptional strength of character. In response to misgivings regarding the imitability of moral saints and heroes and the attainability of their excellences of character, this study suggests that the considerable gap between the characteristics of extreme exemplars and ordinary individuals can provide ordinary individuals with the freedom to consider the moral perspectives of these exemplars that evoke wonder without the exemplars’ actions becoming a threat to ordinary people’s self-concept. The earnest aspiration to reach the moral ideals of moral saints and heroes can move ordinary individuals and trigger an aretaic impulse to act more virtuously without causing stress. It is concluded that moral saints and heroes as extreme exemplars complement the influence of ordinary ‘close-by’ moral mentors and both are key in exemplar-based character education. (shrink)

Inspired by the debate about character between situationism and virtue ethics, I argue that John Doris's idea, ‘local trait’, offers a fresh insight into contemporary character education. Its positive variant, ‘local virtue’, signals an inescapable relay station of the gradual development of virtue, and serves as a promising point of departure for advanced growth. The idea of converting local virtues to more global ones is accordingly proposed to represent an empirically more realistic way of conceiving how to approach the ethical (...) ideal of global virtues. It helps to direct our gaze to the great intermediate developmental stages of virtue, which mark out a whole spectrum of virtues of varying degrees that fall short of full virtue. This new notion works together with the traditional Aristotelian account to provide a full account of how to effectively undertake the age-old educational business of the inculcation of virtues. (shrink)