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"A Monkish Kind of Virtue"? For and Against Humility
Unformatted Document Text:  43 Theory and the Politics of Caritas (Ithaca: Cornell University Press, 1997), pp. 2-3. No better sign for a related blindness within the heart of Bernard’s own understanding of humility can be found than in his numerous letters, writings, and sermons in passionate support of the Second Crusade. See for example his Letter to Pope Eugenius III, in Cary J. Nederman and Kate Langdon Forhan, eds., Medieval Political Theory (London: Routledge, 1993), pp. 22-23. 57 Genealogy, Third Essay, section 12. 58 Ibid. Hannah Arendt provides a related argument for this view in The Human Condition (Chicago: University of Chicago Press, 1958), pp. 57-58. 59 Human, All Too Human, 618. 60 Rawls, Political Liberalism (New York: Columbia University Press, 1996), pp. 56-57. 61 Ibid., p. 224. 62 Habermas, “Remarks on Discourse Ethics, in Justification and Application, trans. Ciaran Cronin (Cambridge: MIT Press, 1993), p. 24. 63 See the useful discussions in Stephen Macedo, Liberal Virtues (Oxford: Clarendon Press, 1990), pp. 234-240; and George Crowder, Liberalism and Value Pluralism, ch. 8. 64 See Joseph Raz, “Facing Diversity: The Case of Epistemic Abstinence,” Philosophy and Public Affairs, 19, 1990. 65 Haberams, “Remarks on Discourse Ethics,” p. 32. 66 William Connolly, The Ethos of Pluralization (Minneapolis: University of Minnesota Press, 1995), p. 21. 67 Connolly, The Ethos of Pluralization, chapter 1. 68 It is to Connolly’s credit that he not only acknowledges the contestability of this position, but also translates the self-reflexive affirmation of contestability into the very structure of his post-Nietzschean ethics and in his call for a politics of agonistic respect. In a wonderfully apt example of humility at the level of political theorizing (the subject of another essay), Connolly recognizes that an ethic that is grounded in the notion that “nothing is fundamental,” also requires that “it acknowledge the need to limit its own self-assertion so that other faiths can count for something too.” See The Ethos of Pluralization, pp.

Authors: Button, Mark.
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43
Theory and the Politics of Caritas (Ithaca: Cornell University Press, 1997), pp. 2-3. No better sign for a
related blindness within the heart of Bernard’s own understanding of humility can be found than in his
numerous letters, writings, and sermons in passionate support of the Second Crusade. See for example his
Letter to Pope Eugenius III, in Cary J. Nederman and Kate Langdon Forhan, eds., Medieval Political
Theory (London: Routledge, 1993), pp. 22-23.
57
Genealogy, Third Essay, section 12.
58
Ibid. Hannah Arendt provides a related argument for this view in The Human Condition (Chicago:
University of Chicago Press, 1958), pp. 57-58.
59
Human, All Too Human, 618.
60
Rawls, Political Liberalism (New York: Columbia University Press, 1996), pp. 56-57.
61
Ibid., p. 224.
62
Habermas, “Remarks on Discourse Ethics, in Justification and Application, trans. Ciaran Cronin
(Cambridge: MIT Press, 1993), p. 24.
63
See the useful discussions in Stephen Macedo, Liberal Virtues (Oxford: Clarendon Press, 1990), pp.
234-240; and George Crowder, Liberalism and Value Pluralism, ch. 8.
64
See Joseph Raz, “Facing Diversity: The Case of Epistemic Abstinence,” Philosophy and Public Affairs,
19, 1990.
65
Haberams, “Remarks on Discourse Ethics,” p. 32.
66
William Connolly, The Ethos of Pluralization (Minneapolis: University of Minnesota Press, 1995), p.
21.
67
Connolly, The Ethos of Pluralization, chapter 1.
68
It is to Connolly’s credit that he not only acknowledges the contestability of this position, but also
translates the self-reflexive affirmation of contestability into the very structure of his post-Nietzschean
ethics and in his call for a politics of agonistic respect. In a wonderfully apt example of humility at the
level of political theorizing (the subject of another essay), Connolly recognizes that an ethic that is
grounded in the notion that “nothing is fundamental,” also requires that “it acknowledge the need to limit
its own self-assertion so that other faiths can count for something too.” See The Ethos of Pluralization, pp.


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