Matt Stichter – författare

Knowledge of our emotional and bodily states helps us to further know our goals, values, interests, cares, and concerns. The authors first lay out a puzzle as to why bodily and emotional self-knowledge is strongly associated with good mental health and well-being. They solve this puzzle by mapping out connections between bodily states, emotional states, and our goals with an account of emotions as embodied appraisals. Emotions being embodied implies that self-knowledge of our bodily states aids in acquiring knowledge of our emotional states. Emotions as appraisals means that situations are appraised relative to our goals, such that self-knowledge of emotional states aids in acquiring knowledge of our goals, which are not always transparent to us. While emotional self-knowledge can be difficult to acquire, through skilled practice we can improve awareness and knowledge of our emotional and bodily states.

Knowledge of our emotional and bodily states helps us to further know our goals, values, interests, cares, and concerns. The authors first lay out a puzzle as to why bodily and emotional self-knowledge is strongly associated with good mental health and well-being. They solve this puzzle by mapping out connections between bodily states, emotional states, and our goals with an account of emotions as embodied appraisals. Emotions being embodied implies that self-knowledge of our bodily states aids in acquiring knowledge of our emotional states. Emotions as appraisals means that situations are appraised relative to our goals, such that self-knowledge of emotional states aids in acquiring knowledge of our goals, which are not always transparent to us. While emotional self-knowledge can be difficult to acquire, through skilled practice we can improve awareness and knowledge of our emotional and bodily states.

The Skillfulness of Virtue provides a new framework for understanding virtue as a skill, based on psychological research on self-regulation and expertise. Matt Stichter lays the foundations of his argument by bringing together theories of self-regulation and skill acquisition, which he then uses as grounds to discuss virtue development as a process of skill acquisition. This account of virtue as skill has important implications for debates about virtue in both virtue ethics and virtue epistemology. Furthermore, it engages seriously with criticisms of virtue theory that arise in moral psychology, as psychological experiments reveal that there are many obstacles to acting and thinking well, even for those with the best of intentions. Stichter draws on self-regulation strategies and examples of deliberate practice in skill acquisition to show how we can overcome some of these obstacles, and become more skillful in our moral and epistemic virtues.