By Richard K. Emmerson
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Extra resources for Antichrist in the Middle Ages: A Study of Medieval Apocalypticism, Art, and Literature
Second, knowers are individually different and, given all the variables just enumerated, we can expect them to make different selection of data and exercise different intellectual and character virtues. Code articulates similar factors for knowing in her virtue epistemology. Traditional epistemology underestimates the impact of contextual and social dimensions of the knowing subject. It does so because it begins with the object, not the subject. Beginning with the knowing subject, as virtue epistemology and perspectivism do, requires that we give greater attention to those dimensions that shape, first, the subject and, then as a consequence, the knowledge claims of the subject.
Any sexual expression that deviates from that norm is, therefore, by definition, at least premorally evil. McCormick and other ethicists, however, leave room for the possibility that some homosexual acts, while they may be premorally evil, are not morally evil and may, indeed, be morally good. McCormick’s resistance to labeling sexual orientation disordered, and his further assertion that some homosexual acts can be morally good, 115 would seem to imply that homosexual acts are not premoral evils.
They also emphasize the need to enter into dialogue with, and justify these claims to, others and the courage to revise, if necessary, one’s perspective based on this process. Reliabilism vs Responsibilism An emphasis on the responsibility and conscientiousness of the knoweragent, we suggest, is necessary in virtue epistemology, but it is not sufficient. One can be very responsible and conscientious in intellectual activity and still be incorrect in one’s knowledge claims. While all virtue epistemologists accept the change in the direction of analysis, defining justified belief and knowledge in reference to their source in the virtues, they disagree on how to define virtuous character.