Robert C. Roberts – författare

Out of the ferment of recent debates about the intellectual virtues, Roberts and Wood have developed an approach they call 'regulative epistemology'. This is partly a return to classical and medieval traditions, partly in the spirit of Locke's and Descartes's concern for intellectual formation, partly an exploration of connections between epistemology and ethics, and partly an approach that has never been tried before. Standing on the shoulders of recent epistemologists - including William Alston, Alvin Plantinga, Ernest Sosa, and Linda Zagzebski - Roberts and Wood pursue epistemological questions by looking closely and deeply at particular traits of intellectual character such as love of knowledge, intellectual autonomy, intellectual generosity, and intellectual humility. Central to their vision is an account of intellectual goods that includes not just knowledge as properly grounded belief, but understanding and personal acquaintance, acquired and shared through the many social practices of actual intellectual life. This approach to intellectual virtue infuses the discipline of epistemology with new life, and makes it interesting to people outside the circle of professional epistemologists. It is epistemology for the whole intellectual community, as Roberts and Wood carefully sketch the ways in which virtues that would have been categorized earlier as moral make for agents who can better acquire, refine, and communicate important kinds of knowledge.

Out of the ferment of recent debates about the intellectual virtues, Roberts and Wood have developed an approach they call 'regulative epistemology'. This is partly a return to classical and medieval traditions, partly in the spirit of Locke's and Descartes's concern for intellectual formation, partly an exploration of connections between epistemology and ethics, and partly an approach that has never been tried before. Standing on the shoulders of recent epistemologists - including William Alston, Alvin Plantinga, Ernest Sosa, and Linda Zagzebski - Roberts and Wood pursue epistemological questions by looking closely and deeply at particular traits of intellectual character such as love of knowledge, intellectual autonomy, intellectual generosity, and intellectual humility. Central to their vision is an account of intellectual goods that includes not just knowledge as properly grounded belief, but understanding and personal acquaintance, acquired and shared through the many social practices of actual intellectual life. This approach to intellectual virtue infuses the discipline of epistemology with new life, and makes it interesting to people outside the circle of professional epistemologists. It is epistemology for the whole intellectual community, as Roberts and Wood carefully sketch the ways in which virtues that would have been categorized earlier as moral make for agents who can better acquire, refine, and communicate important kinds of knowledge.

Life, on a day to day basis, is a sequence of emotional states: hope, disappointment, irritation, anger, affection, envy, pride, embarrassment, joy, sadness and many more. We know intuitively that these states express deep things about our character and our view of the world. But what are emotions and why are they so important to us? In one of the most extensive investigations of the emotions ever published, Robert Roberts develops a novel conception of what emotions are and then applies it to a large range of types of emotion and related phenomena. In so doing he lays the foundations for a deeper understanding of our evaluative judgments, our actions, our personal relationships and our fundamental well-being. Aimed principally at philosophers and psychologists, this book will certainly be accessible to readers in other disciplines such as religion and anthropology.

Life, on a day to day basis, is a sequence of emotional states: hope, disappointment, irritation, anger, affection, envy, pride, embarrassment, joy, sadness and many more. We know intuitively that these states express deep things about our character and our view of the world. But what are emotions and why are they so important to us? In one of the most extensive investigations of the emotions ever published, Robert Roberts develops a novel conception of what emotions are and then applies it to a large range of types of emotion and related phenomena. In so doing he lays the foundations for a deeper understanding of our evaluative judgments, our actions, our personal relationships and our fundamental well-being. Aimed principally at philosophers and psychologists, this book will certainly be accessible to readers in other disciplines such as religion and anthropology.

In Attention to Virtues, Robert C. Roberts offers a view of moral philosophical inquiry reminiscent of the ancient Greek concern that philosophy improve a practitioner's life by improving her character. The book divides human virtues into three groups: virtues of caring (generosity and truthfulness, for example, are direct, while justice and the sense of duty are indirect), enkratic virtues (courage, self-control), and humility, which is in a class by itself. The virtues are individuated by their conceptual structure, which Roberts calls their 'grammar.' Well-illustrated accounts of generosity, gratitude, compassion, forgivingness, truthfulness, patience, courage, justice, and a sense of duty relate such traits to human concerns and the emotions that express them in the circumstances of life. The book provides a comprehensive account of excellent moral character, and yet treats each virtue in enough detail to bring it to life.

Robert C. Roberts first presented his vivid account of emotions as 'concern-based construals' in his book Emotions: An Essay in Aid of Moral Psychology (Cambridge, 2003). In this new book he extends that account to the moral life. He explores the ways in which emotions can be a basis for moral judgments, how they account for the deeper moral identity of actions we perform, how they are constitutive of morally toned personal relationships like friendship, enmity, collegiality and parenthood, and how pleasant and unpleasant emotions interact with our personal wellbeing (eudaimonia). He then sketches how, by means of their moral dimensions, emotions participate in our virtues and vices, and for better or worse, express our moral character. His rich study will interest a wide range of readers working on virtue ethics, moral psychology and emotion theory.

Robert C. Roberts first presented his vivid account of emotions as 'concern-based construals' in his book Emotions: An Essay in Aid of Moral Psychology (Cambridge, 2003). In this new book he extends that account to the moral life. He explores the ways in which emotions can be a basis for moral judgments, how they account for the deeper moral identity of actions we perform, how they are constitutive of morally toned personal relationships like friendship, enmity, collegiality and parenthood, and how pleasant and unpleasant emotions interact with our personal wellbeing (eudaimonia). He then sketches how, by means of their moral dimensions, emotions participate in our virtues and vices, and for better or worse, express our moral character. His rich study will interest a wide range of readers working on virtue ethics, moral psychology and emotion theory.

Fides quaerens intellectum is the idea that living faith naturally seeks a more complete understanding of God in relation to his creation. It has motivated Christian education from the very start. Although Ars quaerens intellectum--“art seeking understanding”--is by contrast a contemporary locution, in the Christian context of this volume it is a parallel to the more familiar phrase. “Art” here includes human making of the sort associated with any craft; this volume focuses on those usually called “fine” arts, namely poetry, painting, sculpture, and musical composition. The contributors to Art Seeking Understanding contend that art in almost any medium is typically born of a desire for some kind of understanding--perhaps of the potential in their medium, an aspect of the external world, or of the artist’s own compulsion to create. An artwork may be prompted by a desire for greater understanding of transcendent realities. A distinctive value of the collaboration represented in this book is thus the reflection of artists themselves set alongside remarks by philosophers, theologians, literary critics, art historians, and musicologists. Together, these authors argue that there is a tacit if not explicit theological dimension to art-making that reveals itself readily in religious art but also in works that may have no such conscious motivation. The artist, like all human creatures, is made in the image of God (imago Dei), but as both Scripture and tradition suggest, may in fact realize more intensively than the rest of us an aspect of the divine Maker. In turn, those who appreciate art may come to acquire an understanding of the nature of the Original Artist indirectly through allowing the works of gifted artists to spark their imaginative reflection. In this way, art “speaks” to us theologically in ways that substantially enrich our knowledge of our Creator and his creation. This volume invites readers to consider how God speaks, his characteristic poetic voice, and the influence of that voice on our knowledge of the holy.