Draft of a paper to be published in Current Controversies in Virtue Theory. My controversy is over the question “Can people be virtuous?” My respondent is James Montmarquet. Other contributors to the volume include Heather Battaly, Liezl van Zyl, Jason Baehr, Ernie Sosa, Dan Russell, Christian Miller, Bob Roberts, and Nancy Snow.
Ramsifying virtue theory
Can people be virtuous? This is a hard question, both because of its form and because of its content.
In terms of content, the proposition in question is at once normative and descriptive. Virtue-terms have empirical content. Attributions of virtues figure in the description, prediction, explanation, and control of behavior. If you know that someone is temperate, you can predict with some confidence that he won’t go on a bender this weekend. Someone’s investigating a mysterious phenomenon can be partly explained by (correctly) attributing curiosity to her. Character witnesses are called in trials to help determine how severely a convicted defendant will be punished. Virtue-terms also have normative content. Attributions of virtues are a manifestation of high regard and admiration; they are intrinsically rewarding to their targets; they’re a form of praise. The semantics of purely normative terms is hard enough on its own; the semantics of “thick” terms that have both normative and descriptive content is especially difficult.
Formally, the proposition in question (“people are virtuous”) is a generic, which adds a further wrinkle to its evaluation. It is notoriously difficult to give truth conditions for generics (Leslie 2008). A generic entails its existentially quantified counterpart, but is not entailed by it. For instance, tigers are four-legged, so some tigers are four-legged; but even though some deformed tigers are three-legged, it doesn’t follow that tigers are three-legged. A generic typically is entailed by its universally quantified counterpart, but does not entail it. Furthermore, a generic neither entails nor is entailed by its counterpart “most” statement. Tigers give live birth, but most tigers do not give live birth; after all, only about half of all tigers are female, and not all of them give birth. Most mosquitoes do not carry West Nile virus, but mosquitoes carry West Nile virus. Given the trickiness of generics, it’s helpful to clarify them to the extent possible with more precise non-generic statements.
Moreover, the proposition in question is modally qualified, which redoubles the difficulty of confirming or disconfirming it. What’s being asked is not simply whether people are virtuous, but whether they can be virtuous. It could turn out that even though no one is virtuous, it’s possible for people to become virtuous. This would, however, be extremely surprising. Unlike other unrealized possibilities, virtue is almost universally sought after, so if it isn’t widely actualized despite all that seeking, we have fairly strong evidence that it’s not there to be had.
In this paper, I propose a method for adjudicating the question whether people can be virtuous. This method, if sound, would help to resolve what’s come to be known as the situationist challenge to virtue theory, which over the last few decades has threatened both virtue ethics (Alfano 2013a, Doris 2002, Harman 1999) and virtue epistemology (Alfano 2011, 2013a, Olin & Doris 2014). The method is an application of David Lewis’s (1966, 1970, 1972) development of Frank Ramsey’s (1931) approach to the implicit definition of theoretical terms. The method needs to be tweaked in various ways to handle the difficulties canvassed above, but, when it is, an interesting answer to our question emerges: we face a theoretical tradeoff between, on the one hand, insisting that virtue is a robust property of an individual agent that’s rarely attained and perhaps even unattainable and, on the other hand, allowing that one person’s virtue might inhere partly in other people, making virtue at once more easily attained and more fragile.
The basic principle underlying the Ramsey-Lewis approach to implicit definition (often referred to as ‘Ramsification’) can be illustrated with a well-known story:
And the Lord sent Nathan unto David. And he came unto him, and said unto him, “There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds: But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. And there came a traveler unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man’s lamb, and dressed it for the man that was come to him.” And David’s anger was greatly kindled against the man; and he said to Nathan, “As the Lord liveth, the man that hath done this thing shall surely die: And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.” And Nathan said to David, “Thou art the man.”
Nathan uses Ramsification to drive home a point. He tells a story about an ordered triple of objects (two people and an animal) that are interrelated in various ways. Some of the first object’s properties (e.g., wealth) are monadic; some of the second object’s properties (e.g., poverty) are monadic; some of the first object’s properties are relational (e.g., he steals the third object from the second object); some of the second object’s properties are relational (e.g., the third object is stolen from him by the first object); and so on. Even though the first object is not explicitly defined as the X such that …, it is nevertheless implicitly defined as the first element of the ordered triple such that …. The big reveal happens when Nathan announces that the first element of the ordered triple, about whom his interlocutor has already made some pretty serious pronouncements, is the very person he’s addressing (the other two, for those unfamiliar with the 2nd Samuel 12, are Uriah and Bathsheba).
The story is Biblical, but the method is modern. To implicitly define a set of theoretical terms (henceforth ‘T-terms’), one formulates a theory T in those terms and any other terms (henceforth ‘O-terms’) one already understands or has an independent theory of. Next, one writes T as a single sentence, such as a long conjunction, in which the T-terms t1…, tn occur (henceforth ‘T[t1…, tn]’ or ‘the postulate of T’). The T-terms are replaced by unbound variables x1…, xn, and then existentially quantified over to generate the Ramsey sentence of T, which states that T is realized, i.e., that there are objects x1…, xn that satisfy the Ramsey sentence. An ordered n-tuple that satisfies the Ramsey sentence is then said to be a realizer of the theory.
Lewis (1966) famously applied this method to folk psychology to argue for the mind-brain identity theory. Somewhat roughly, he argued that folk psychology can be treated as a theory in which mental-state terms are the T-terms. The postulate of folk psychology is identified as the conjunction of all folk-psychological platitudes (commonsense psychological truths that everyone knows, and everyone knows that everyone knows, and everyone knows that everyone knows that everyone knows, and so on). The Ramsey sentence of folk psychology is formed in the usual way, by replacing all mental-state terms (e.g., ‘belief’, ‘desire’, ‘pain’, etc.) with variables and existentially quantifying over those variables. Finally, one goes on to determine what, in the actual world, satisfies the Ramsey sentence; that is, one investigates what, if anything, is a realizer of the Ramsey sentence. If there is a realizer, then that’s what the T-terms refer to; if there is no realizer, then the T-terms do not refer. Lewis claims that brain states are such realizers, and hence that mental states are identical with brain states.
Lewis’s Ramsification method is attractive for a number of reasons. First, it ensures that we don’t simply change the topic when we try to give a philosophical account of some phenomenon. If your account of the mind is wildly inconsistent with the postulate of folk psychology, then – though you may be giving an account of something interesting – you’re not doing what you think you’re doing. Second, enables us to distinguish between the meaning of the T-terms and whether they refer. The T-terms mean what they would refer to, if there were such a thing. Whether they in fact refer is a distinct question. Third, and perhaps most importantly, Ramsification is holistic. The first half of the twentieth century bore witness to the fact that it’s impossible to give an independent account of almost any psychological phenomenon (belief, desire, emotion, perception) because what it means to have one belief is essentially bound up with what it means to have a whole host of other beliefs, as well as (at least potentially) a whole host of desires, emotions, and perceptions. Ramsification gets around this problem by giving an account of all of the relevant phenomena at once, rather than trying to chip away at them piecemeal.
Virtue theory stands to benefit from the application of Ramsification for all of these reasons. We want an account of virtue, not an account of some other interesting phenomenon (though we might want that too). We want an account that recognizes that talk of virtue is meaningful, even if there aren’t virtues. Most importantly, we want an account of virtue that recognizes the complexity of virtue and character – the fact that virtues are interrelated in a whole host of ways with occurrent and dispositional mental states, with other virtues, with character more broadly, and so on.
Whether Lewis is right about brains is irrelevant to our question, but his methodology is crucial. What I want to do now is to show how the same method, suitably modified, can be used to implicitly define virtue-terms, which in turn will help us to answer the question whether people can be virtuous. For reasons that will become clear as we proceed, the T-terms of virtue theory as I construe it here are ‘person’, ‘virtue’, ‘vice’, the names of the various virtues (e.g., ‘courage’, ‘generosity’, ‘curiosity’), the names of their congruent affects (e.g., ‘feeling courageous’, ‘feeling generous’, ‘feeling curious’), the names of the various vices (e.g., ‘cowardice’, ‘greed, ‘intellectual laziness’), and the names of their congruent affects, (e.g., ‘feeling cowardly’, ‘feeling greedy’, ‘feeling intellectually lazy’). The O-terms are all other terms, importantly including terms that refer to attitudes (e.g., ‘belief’, ‘desire’, ‘anger’, ‘resentment’, ‘disgust’, ‘contempt’, ‘respect’), mental processes (e.g., ‘deliberation’), perceptions and perceptual sensitivities, behaviors, reasons, situational features (e.g., ‘being alone’, ‘being in a crowd’, ‘being monitored’), and evaluations (e.g., ‘praise’ and ‘blame’).
Elsewhere (Alfano 2013), I have argued for an intuitive distinction between high-fidelity and low-fidelity virtues. High-fidelity virtues, such as honesty, chastity, and loyalty, require near-perfect manifestation in undisrupted conditions. Someone only counts as chaste if he never cheats on his partner when cheating is a temptation. Low-fidelity virtues, such as generosity, tact, and tenacity, are not so demanding. Someone might count as generous if she were more disposed to give than not to give when there was sufficient reason to do so; someone might count as tenacious if she were more disposed to persist than not to persist in the face of adversity. If this is on the right track, the postulate of virtue theory will recognize the distinction. For instance, it seems to me at least that almost everyone would say that helpfulness is a low-fidelity virtue whereas loyalty is a high-fidelity virtue. Here, then, are some families of platitudes about character that are candidates for the postulate of virtue theory:
(A) The Virtue / Affect Family
(a1) If a person has courage, then she will typically feel courageous when there is sufficient reason to do so.
(a2) If a person has generosity, then she will typically feel generous when there is sufficient reason to do so.
(a3) If a person has curiosity, then she will typically feel curious when there is sufficient reason to do so.
(C) The Virtue / Cognition Family
(c1) If a person has courage, then she will typically want to overcome threats.
(c2) If a person has courage, then she will typically deliberate well about how to overcome threats and reliably form beliefs about how to do so.
(S) The Virtue / Situation Family
(s1) If a person has courage, then she will typically be unaffected by situational factors that are neither reasons for nor reasons against overcoming a threat.
(s2) If a person has generosity, then she will typically be unaffected by situational factors that are neither reasons for nor reasons against giving resources to someone.
(s3) If a person has curiosity, then she will typically be unaffected by situational factors that are neither reasons for nor reasons against investigating a problem.
(E) The Virtue / Evaluation Family
(e1) If a person has courage, then she will typically react to threats in ways that merit praise.
(e2) If a person has generosity, then she will typically react to others’ needs and wants in ways that merit praise.
(e3) If a person has curiosity, then she will typically react to intellectual problems in ways that merit praise.
(B) The Virtue / Behavior Family
(b1) If a person has courage, then she will typically act so as to overcome threats when there is sufficient reason to do so.
(b2) If a person has generosity, then she will typically act so as to benefit another person when there is sufficient reason to do so.
(b3) If a person has curiosity, then she will typically act so as to solve intellectual problems when there is sufficient reason to do so.
(P) The Virtue Prevalence Family
(p1) Many people commit acts of courage.
(p2) Many people commit acts of generosity.
(p3) Many people commit acts of curiosity.
(p4) Many people are courageous.
(p5) Many people are generous.
(p6) Many people are curious.
(I) The Cardinality / Integration Family
(i1) Typically, a person who has modesty also has humility.
(i2) Typically, a person who has magnanimity also has generosity.
(i3) Typically, a person who has curiosity also has open-mindedness.
(D) The Desire / Virtue Family
(d1) Typically, a person desires to have courage.
(d2) Typically, a person desires to have generosity.
(d3) Typically, a person desires to have curiosity.
(F) The Fidelity Family
(f1) Chastity is high-fidelity.
(f2) Honesty is high-fidelity.
(f3) Creativity is low-fidelity.
Each platitude in each family is meant to be merely illustrative. Presumably they could all be improved somewhat, and there are many more such platitudes. Moreover, each family is itself just an example. There are many further families describing the relations among vice, affect, cognition, situation, evaluation, and behavior, as well as families that make three-way rather than two-way connections (e.g., “If a person is courageous, then she will typically act so as to overcome threats when there is sufficient reason to do so and because she feels courageous.”). For the sake of simplicity, though, let’s assume that the families identified above contain all and only the platitudes relevant to the implicit definition of virtues. Ramsification can now be performed in the usual way. First, create a big conjunction (henceforth, simply the ‘postulate of virtue theory’). Next, replace each of the T-terms in the postulate of virtue theory with an unbound variable, then existentially quantifies over those variables to generate the Ramsey sentence of virtue theory. Finally, check whether the Ramsey sentence of virtue theory is true and – if it is – what its realizers are.
After this preliminary work has been done, we’re in a position to see more clearly the problem raised by the situationist challenge to virtue theory. Situationists argue that there is no realizer of the Ramsey sentence of virtue theory. Moreover, this is not for lack of effort. Indeed, one family of platitudes in the Ramsey sentence specifically states that, typically, people desire to be virtuous; it’s not as if no one has yet tried to be or become courageous, generous, or curious. In this paper, I don’t have space to canvass the relevant empirical evidence; interested readers should see my (2013a and 2013b). Nevertheless, the crucial claim – that the Ramsey sentence of virtue theory is not realized – is not an object of serious dispute in the philosophical literature.
One very common response to the situationist challenge from defenders of virtue theory (and virtue ethics in particular) is to claim that virtues are actually quite rare, directly contradicting the statements in the virtue prevalence family. I do not think this is the best response to the problem, as I explain below, but the point remains that all serious disputants agree that the Ramsey sentence is not realized.
As described above, Ramsification looks like a simple, formal exercise. Collect the platitudes, put them into a big conjunction, perform the appropriate substitutions, existentially quantify, and check the truth-value of the resulting Ramsey sentence (and the referents of its bound variables, if any). But there are several opportunities for a critic to object as the exercise unfolds.
One difficulty that arises for some families, such as the desire / virtue family, is that they involve T-terms within the scope of intentional attitude verbs. Since existential quantification into such contexts is blocked by opacity, such families cannot be relied on to define the T-terms, though they can be used to double-check the validity of the implicit definition once the T-terms are defined.
Another difficulty is that this methodology presupposes that we have an adequate understanding of the O-terms, which in this case include terms that refer to attitudes, mental processes, perceptions and perceptual sensitivities, behaviors, reasons, situational features, and evaluations. One might be dubious about this presupposition. I certainly am. However, the fact that philosophy of mind and metaethics are works-in-progress should not be interpreted as a problem specifically for my approach to virtue theory. Any normative theory that relies on other branches of philosophy to figure out what mental states and processes are, and what reasons are, can be criticized in the same way.
A third worry is that the list of platitudes contains gaps (e.g., a virtue acquisition family about how various traits are acquired). Conversely, one might think that it has gluts (e.g., unmotivated commitment to virtue prevalence). To overcome this pair of worries, we need a way of determining what the platitudes are. Perhaps surprisingly, there is no precedent for this in the philosophy of mind, despite the fact that Ramsification is often invoked as a framework there. This may be because it’s supposed to be obvious what the platitudes are. Here’s Frank Jackson’s flippant response to the worry: “I am sometimes asked—in a tone that suggests that the question is a major objection—why, if conceptual analysis is concerned to elucidate what governs our classificatory practice, don’t I advocate doing serious opinion polls on people’s responses to various cases? My answer is that I do—when it is necessary. Everyone who presents the Gettier cases to a class of students is doing their own bit of fieldwork, and we all know the answer they get in the vast majority of cases” (1998, 36–37). After all, according to Lewis, everyone knows the platitudes, and everyone knows that everyone knows them, and everyone knows that everyone knows that everyone knows them, and so on. Sometimes, however, the most obvious things are the hardest to spot. It thus behooves us to at least sketch a method for carrying out the first step of Ramsification: identifying the platitudes. Call this pre-Ramsification.
Here’s an attempt at spelling out how pre-Ramsification should work: start by listing off a large number of candidate platitudes. These can be all of the statements one would, in a less-responsible, Jacksonian mood, have merely asserted were platitudes. It can also include statements that seem highly likely but perhaps not quite platitudes. Add to the pool of statements some that seem, intuitively, to be controversial, as well as some that seem obviously false; these serve as anchors in the ensuing investigation. Next, collect people’s responses to these statements. Several sorts of responses would be useful, including subjective agreement, social agreement, and reaction time. For instance, prompt people with the statement, “Many people are honest,” and ask to what extent they agree and to what extent they think others would agree. Measure their reaction times as they answer both questions. High subjective and social agreement, paired with fast reaction times, is strong but defeasible evidence that a statement is a platitude. This is a bit vague, since I haven’t specified what counts as “high” agreement or “fast” reaction times, but there are precedents in psychology for setting these thresholds. Moreover, this kind of pre-Ramsification wouldn’t establish dispositively what the platitudes are, but then, dispositive proof only happens in mathematics.
It’s far beyond the scope of this short paper to show that pre-Ramsification works in the way I suggest, or that it verifies all and only the families identified above. For now, let’s suppose that it does, i.e., that all of the families proposed above were validated by pre-Ramsification. Let’s also suppose that we have strong evidence that the Ramsey sentence of virtue theory is not realized (a point that, as I mentioned above, is not seriously contested). How should we then proceed?
Lewis foresaw that, in some cases, the Ramsey sentence for a given field would be unrealized, so he built in a way of fudging things: instead of generating the postulate by taking the conjunction of all of the platitudes, one can generate a weaker postulate by taking the disjunction of each of the conjunctions of most of the platitudes. For example, if there were only five platitudes, p, q, r, s, and t, then instead of the postulate’s being , it would be (p&q&r&s)v(p&q&r&t)&…&(q&r&s&t). In the case of virtue theory, we could take the disjunction of each of the conjunctions of all but one of the families of platitudes. Alternatively, we could exclude a few of the platitudes from within each family.
Fudging in this way makes it easier for the Ramsey sentence to be realized, since the disjunction of conjunctions of most of the platitudes is logically weaker than the straightforward conjunction of all of them. Fudging may end up making it too easy, though, such that there are multiple realizers of the Ramsey sentence. When this happens, it’s up to the theorist to figure out how to strengthen things back up in such a way that there is a unique realizer.
The various responses to the situationist challenge can be seen as different ways of doing this. Everyone recognizes that the un-fudged Ramsey sentence of virtue theory is unrealized. But a sufficiently fudged Ramsey sentence is bound to be multiply realized. It’s a theoretical choice exactly how to play things at this point. More traditional virtue theorists such as Joel Kupperman (2009) favor a fudged version of the Ramsey sentence wherein the virtue prevalence family has been dropped. John Doris (2002) favors a fudged version wherein the virtue/situation and virtue/integration families have been dropped. I (2013) favor a fudged version wherein the virtue / situation family has been dropped and a virtue /social construction family has been added in its place. The statements in the latter family have to do with the ways in which (signals of) social expectations implicitly and explicitly influence behavior. The main idea is that having a virtue is more like having a title or social role (e.g., you’re curious because people signal to you their expectations of curiosity) than like having a basic physical or biological property (e.g., being over six feet tall). Christian Miller (2013, 2014) drops the virtue prevalence family and adds a mixed-trait prevalence family in its place, which states that many people possess traits that are neither virtues nor vices, such as the disposition to help others in order to improve one’s mood or avoid sliding into a bad mood.
In this short paper, I don’t have the space to argue against all alternatives to my own proposal. Instead, I want to make two main claims. First, the “virtue is rare” dodge advocated by Kupperman and others who drop the virtue prevalence family has costs associated with it. Second, those costs may be steeper than the costs associated with my own way of responding to the situationist challenge.
Researchers in personality and social psychology have documented for decades the tendency of just about everybody to make spontaneous trait inferences, attributing robust character traits on the basis of scant evidence (Ross 1977; Uleman et al. 1996). This indicates that people think that character traits (virtues, vices, and neutral traits, such as extroversion) are prevalent. Furthermore, in a forthcoming paper (Alfano, Higgins, & Levernier forthcoming), I show that the vast majority of obituaries attribute multiple virtues to the deceased. Not everyone is eulogized in an obituary, of course, but most are (about 55% of Americans, by my calculations). Not all obituaries are sincere, but presumably many are. Absent reason to think that people about whom obituaries differ greatly from people about whom they are not written, we can treat this as evidence that most people think that the people they know have multiple virtues. But of course, if most relations of most people are virtuous, it follows that most people are virtuous. In other words, the virtue-prevalence family is deeply ingrained in folk psychology and folk morality.
Social psychologists think that people are quick to attribute virtues. My own work on obituaries suggests the same. What do philosophers say? Though there are some (Russell 2009) who claim that virtue is rare or even non-existent with a shrug, this is not the predominant opinion. Alasdair MacIntyre (1984, p. 199) claims that “without allusion to the place that justice and injustice, courage and cowardice play in human life very little will be genuinely explicable.” Philippa Foot (2001), following Peter Geach (1977), argues that certain generic statements characterize the human form of life, and that from these generic statements we can infer what humans need and hence will typically have. For the sake of comparison, consider what she says about a different life form, the deer. Foot first points out that the deer’s form of defense is flight. Next, she claims that a certain normative statement follows, namely, that deer are naturally or by nature swift. This is not to say that every deer is swift; some are slow. Instead, it’s a generic statement that characterizes the nature of the deer. Finally, she says that any deer that fails to be swift – that fails to live up to its nature – is “so far forth defective” (p. 34). The same line of reasoning that she here applies to non-human animals is meant to apply to human animals as well. As she puts it, “Men and women need to be industrious and tenacious of purpose not only so as to be able to house, clothe, and feed themselves, but also to pursue human ends having to do with love and friendship. They need the ability to form family ties, friendships, and special relations with neighbors. They also need codes of conduct. And how could they have all these things without virtues such as loyalty, fairness, kindness, and in certain circumstances obedience?” (pp. 44-5, emphasis mine).
In light of these sorts of claims, let’s consider again the defense offered by some virtue ethicists that virtue is rare, or even impossible to achieve. If virtues are what humans need, but the vast majority of people don’t have them, one would have thought that our species would have died out long ago. Consider the analogous claim for deer: although deer need to be swift, the vast majority of deer are galumphers. Were that the case, presumably they’d be hunted down and devoured like a bunch of tasty venison treats. Or consider another example of Foot’s: she agrees with Geach (1977) that people need virtues like honeybees need stingers. Does it make sense for someone with this attitude to say that most people lack virtues? That would be like saying that, even though bees need stingers, most lack stingers. It’s certainly odd to claim that the majority – even the vast majority of a species fails to fulfill its own nature. That’s not a contradiction, but it is a cost to be borne by anyone who responds to the situationist challenge by dropping the virtue prevalence family.
One might respond on Foot’s behalf that human animals are special: unlike the other species, we have natures that are typically unfulfilled. That would be an interesting claim to make, but I am not aware of anyone who has defended it in print. I conclude, then, that dropping the virtue prevalence family is a significant cost to revising the postulate.
But is it a more significant cost than the one imposed on me by replacing the virtue / situation family with a virtue / social construction family? I think it is. This comparative claim is of course hard to adjudicate, so I will rest content merely to emphasize the strength of the virtue / prevalence family.
What would it look like to fudge things in the way I recommend? Essentially, one would end up committed to a version of the hypothesis of extended cognition, a variety of active externalism in the family of the extended mind hypothesis. Clark & Chalmers (1998) argued that the vehicles (not just the contents) of some mental states and processes extend beyond the nervous system and even the skin of the agent whose states they are. If my arguments are on the right track, virtues and vices sometimes extend in the same way: the bearers of someone’s moral and intellectual virtues sometimes include asocial aspects of the environment and (more frequently) other people’s normative and descriptive expectations. What it takes (among other things) for you to be, for instance, open-minded, on this view is that others think of you as open-minded and signal those thoughts to you. When they do, they prompt you to revise your self-concept, to want to live up to their expectations, to expect them to reward open-mindedness and punish closed-mindedness, to reciprocate displays of open-mindedness, and so on. These are all inducements to conduct yourself in an open-minded way, which they will typically notice. When they do, their initial attribution will be corroborated, leading them to strengthen their commitment to it and perhaps to signal that strengthening to you, which in turn is likely to further induce you to conduct yourself in open-minded ways, which will again corroborate their judgment of you, and so on. Such feedback loops are, on my view, partly constitutive of what it means to have a virtue. The realizer of the fudged Ramsey sentence isn’t just what’s inside the person who has the virtue but also further things outside that person.
So, can people be virtuous? I hope it isn’t too disappointing to answer with, “It depends on what you mean by ‘can’, ‘people’, and ‘virtuous’.” If we’re concerned only with abstract possibility, perhaps the answer is affirmative. If we are concerned more with the proximal possibility that figures in people’s current deliberations, plans, and hopes, we have reason to worry. If we only care whether more than zero people can be virtuous, the existing, statistical, empirical evidence is pretty much useless. If we instead treat ‘people’ as a generic referring to human animals (perhaps a majority of them, but at least a substantial plurality), such evidence becomes both important and (again) worrisome. If we insist that being virtuous is something that must inhere entirely within the agent who has the virtue, then evidence from social psychology is damning. If instead we allow for the possibility of external character, there is room for hope.
 Nathan is also using an extended metaphor. My point is clear nevertheless.
 An alternative is the “psycho-functionalist” method, which disregards common sense in favor of (solely) highly corroborated scientific claims. See Kim (2011) for an overview. For my purposes, psycho-functionalism is less appropriate, since (among other things) it is more in danger of changing the topic.
 I seem to be in disagreement on this point with Christian Miller (this volume), who worries that people may not be motivated to be or become virtuous. In general, I’m even more skeptical than Miller about the prospects of virtue theory, but in this case I find myself playing the part of the optimist.
 I am here indebted to Gideon Rosen.
 It might also be possible to circumvent this difficulty, which anyway troubles Lewis’s application of Ramsification to the mind-brain identity theory, by using only de re formulations of the relevant statements. See Fitting & Mendelsohn (1999) for a discussion of how to do so.
 Experimental philosophers have started to fill this gap, but not in any systematic or consensus-based way.
 Micah Lott (personal communication) has told me that he endorses this claim, though he has a related worry. In short, his concern is to explain how, given the alleged rarity of virtue, most people manage to live decent enough lives.
 For an overview of the varieties of externalism, see Carter et al. (forthcoming).
 I spell out this view in more detail in Alfano & Skorburg (forthcoming). For a treatment of the feedback-loops model in the context of the extended mind rather than the character debate, see Palermos (forthcoming).
 I am grateful to J. Adam Carter, Orestis Palermos, and Micah Lott for comments on a draft of this paper.