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"A Monkish Kind of Virtue"? For and Against Humility
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39
10
Genesis 18: 27.
11
Luther, Freedom of a Christian, in Martin Luther: Selections from his Writings, ed. John Dillenberger
(New York: Anchor Books, 1962), p. 57.
12
Robert Bolton, Helpes to Humiliation (1603), p. 12.
13
Bernard of Clairvaux, The Steps of Humility and Pride, in The Works of Bernard of Clairvaux, Volume
Five (Washington, D.C: Cistercian Publications, 1974), p. 30.
14
I Corinthians 8:1. This passage is repeatedly cited in Richard Middleton’s treatise on humility and pride,
The Key of David (London, 1619).
15
See for example, Stephen Hare, “The Paradox of Moral Humility,” American Philosophical Quarterly,
33: 235-241.
16
Norvin Richards has developed an account of humility understood as “an inclination to keep one’s
accomplishments, traits, abilities, etc., in perspective, even if stimulated to exaggerate them.” Richards, “Is
Humility a Virtue?” American Philosophical Quarterly, 25, 1988, p. 256. Owen Flanagan identifies
humility with “not overestimating one’s worth or accomplishments.” Flanagan, “Virtue and Ignorance,”
The Journal of Philosophy, 87, 1990, p. 426. Daniel Statman has defined humility as “a disposition to
avoid arrogance and boastfulness in spite of one’s (justified) high self-assessment.” Statman, “Modesty,
Pride, and Realistic Self-Assessment,” The Philosophical Quarterly, 42, 1992, p. 434. For other
contemporary philosophical treatments of humility, see Julia Driver, “The Virtues of Ignorance,” The
Journal of Philosophy, 86, 1989; Driver, “Modesty and Ignorance,” Ethics, 109, 1999; Nancy E. Snow,
“Humility,” The Journal of Value Inquiry, 29, 202-216, 1995; G.F. Schueler, “Why is Modesty a Virtue?”
Ethics, 109, 1999; Joseph Kupfer, “The Moral Perspective of Humility,” Pacific Philosophical Quarterly,
84, 249-269, 2003.
17
Thomas Kempis, Of the Imitation of Christ (New York: D. Appleton and Co., 1843), chapter 2, p. 21.
18
Hence Kempis argues that “A humble knowledge of thyself is a surer way to God than a deep search
after learning; Yet learning is not to be blamed, nor the mere knowledge of anything whatsoever to be
disliked, it being good in itself, and ordained by God;” but, Kempis is quick to add, “a good conscience and
a virtuous life is always to be preferred before it.” Imitation of Christ, chapter 3, p. 25.
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39
10
Genesis 18: 27.
11
Luther, Freedom of a Christian, in Martin Luther: Selections from his Writings, ed. John Dillenberger
(New York: Anchor Books, 1962), p. 57.
12
Robert Bolton, Helpes to Humiliation (1603), p. 12.
13
Bernard of Clairvaux, The Steps of Humility and Pride, in The Works of Bernard of Clairvaux, Volume
Five (Washington, D.C: Cistercian Publications, 1974), p. 30.
14
I Corinthians 8:1. This passage is repeatedly cited in Richard Middleton’s treatise on humility and pride,
The Key of David (London, 1619).
15
See for example, Stephen Hare, “The Paradox of Moral Humility,” American Philosophical Quarterly,
33: 235-241.
16
Norvin Richards has developed an account of humility understood as “an inclination to keep one’s
accomplishments, traits, abilities, etc., in perspective, even if stimulated to exaggerate them.” Richards, “Is
Humility a Virtue?” American Philosophical Quarterly, 25, 1988, p. 256. Owen Flanagan identifies
humility with “not overestimating one’s worth or accomplishments.” Flanagan, “Virtue and Ignorance,”
The Journal of Philosophy, 87, 1990, p. 426. Daniel Statman has defined humility as “a disposition to
avoid arrogance and boastfulness in spite of one’s (justified) high self-assessment.” Statman, “Modesty,
Pride, and Realistic Self-Assessment,” The Philosophical Quarterly, 42, 1992, p. 434. For other
contemporary philosophical treatments of humility, see Julia Driver, “The Virtues of Ignorance,” The
Journal of Philosophy, 86, 1989; Driver, “Modesty and Ignorance,” Ethics, 109, 1999; Nancy E. Snow,
“Humility,” The Journal of Value Inquiry, 29, 202-216, 1995; G.F. Schueler, “Why is Modesty a Virtue?”
Ethics, 109, 1999; Joseph Kupfer, “The Moral Perspective of Humility,” Pacific Philosophical Quarterly,
84, 249-269, 2003.
17
Thomas Kempis, Of the Imitation of Christ (New York: D. Appleton and Co., 1843), chapter 2, p. 21.
18
Hence Kempis argues that “A humble knowledge of thyself is a surer way to God than a deep search
after learning; Yet learning is not to be blamed, nor the mere knowledge of anything whatsoever to be
disliked, it being good in itself, and ordained by God;” but, Kempis is quick to add, “a good conscience and
a virtuous life is always to be preferred before it.” Imitation of Christ, chapter 3, p. 25.
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