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In general, the history of virtue theory is well-documented
(Sherman, 1997; O'Neill, 1996). Its relationship to medicine is
also recorded in our work and in that of others (Pellegrino and
Thomasma, 1993b; 1996; Drane, 1994; Ellos, 1990). General
publications stress the importance of training the young in
virtuous practices. Still, the popularity of education in virtue is
widely viewed as part of a conservative backlash to modern liberal
society. Given the authorship of some of these works by
professional conservatives like William Bennett (1993; 1995), this
concern is authentic. One might correspondingly fear that greater
adoption of virtue theory in medicine will be accompanied by a
corresponding backward-looking social agenda. Worse yet, does
reaffirmation of virtue theory lacquer over the many challenges of
the postmodern world view as if these were not serious concerns?
After all, recreating the past is the "retro" temptation of our
times. Searching for greater certitude than we can now obtain
preoccupies most thinkers today. One wishes for the old clarity and
certitudes (Engelhardt, 1991). On the other hand, the same thinkers
who yearn for the past, like Engelhardt sometimes seems to do,
might stress the unyielding gulf between past and present that
creates the postmodern reaction to all systems of Enlightenment
thought (1996).
In general, the history of virtue theory is well-documented
(Sherman, 1997; O'Neill, 1996). Its relationship to medicine is
also recorded in our work and in that of others (Pellegrino and
Thomasma, 1993b; 1996; Drane, 1994; Ellos, 1990). General
publications stress the importance of training the young in
virtuous practices. Still, the popularity of education in virtue is
widely viewed as part of a conservative backlash to modern liberal
society. Given the authorship of some of these works by
professional conservatives like William Bennett (1993; 1995), this
concern is authentic. One might correspondingly fear that greater
adoption of virtue theory in medicine will be accompanied by a
corresponding backward-looking social agenda. Worse yet, does
reaffirmation of virtue theory lacquer over the many challenges of
the postmodern world view as if these were not serious concerns?
After all, recreating the past is the "retro" temptation of our
times. Searching for greater certitude than we can now obtain
preoccupies most thinkers today. One wishes for the old clarity and
certitudes (Engelhardt, 1991). On the other hand, the same thinkers
who yearn for the past, like Engelhardt sometimes seems to do,
might stress the unyielding gulf between past and present that
creates the postmodern reaction to all systems of Enlightenment
thought (1996).
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