Virtues or Values?

Central among the numerous problematic features of education in the United States today is the movement away from the idea of virtue and the embrace of the alternative but decadent notion of values. Although the difference between the two ideas may seem slight at first, the contrast becomes evident upon examination of the respective definitions of the terms. Value, on the one hand, implies an arbitrary and temporary emphasis upon a certain object or activity. The “value” of a dollar, for instance, has declined significantly over the last century. The “value” of gold, however, continues to climb. Value is the worth attributed to something by individuals or some consensus among a certain group. Virtue, on the other hand, refers to moral and ethical standards whose value never fluctuates. A virtue is as good in one place and time as it is in any other. Cowardice, for example, is never virtuous; in other words, cowardice is never the good, right, or fitting thing. Courage, on the other hand, is never not a virtue; it is, in short, always and forever the right thing in all situations in all places.

It can be seen from this contrast why the idea of virtue has been replaced by the notion of value by modern educators. The notion of value fits into the prevalent idea that morals are culturally contingent, that, contrary to logic, a thing can be good in one place and not in another. The very existence of virtue, on the other hand, implies two further theses against which the modern mind rebels. The first implied thesis is that human nature is immutable, meaning that it does not change over time nor from culture to culture. There are, therefore, certain ways of “being human” which conform more closely than others to human nature and are more fitting and right. These necessarily are also more conducive to human happiness and development. The second thesis, even more troubling for the modern mind, is that if virtue does indeed exist there must necessarily be an eternal, transcendent, and objective standard which forms the foundation for virtue and, of course, an eternal, transcendent Standard-Giver beyond this. If virtue is everywhere and always good, good is not merely a matter of taste but a matter of the Good, in what might be called the Platonic sense.

Throughout most of the history of the philosophy of education, the constantly emphasis by wise thinkers has been about the formation of the young through virtue. Early Christian theories of education in particular emphasized the aspect of virtue in arguing for the proper Christian stance toward pre-Christian literature. In his treatise addressed “To Young Men, on How They Might Derive Profit from Pagan Literature,” St. Basil the Great launched an extensive argument that the primary means by which Christian “young men” could “derive profit from pagan literature” is in drawing from those writings their lessons in virtue. “Since it is through virtue that we must enter upon this life of ours,” he says, “and since much has been uttered in praise of virtue by poets, much by historians, and much more still by philosophers, we ought especially to apply ourselves to such literature.” Basil’s near-contemporary St. John Chrysostom, wrote an “Address on Vainglory and the Right Way for Parents to Bring Up Their Children” in which he exhorts parents first and foremost to “exercise this child’s soul in virtue.” In his “Letter to Laeta,” St. Jerome exhorts a young mother to care for her daughter Paula by centering her education from a young age in exhortations to and exhibitions of virtuous behavior.

One of the most famous examples of liberal learning among the Church Fathers, St. Augustine of Hippo, presents some special insight for the current situation of modern education. In his Confessions, Augustine wonders “what did it profit me, that all the books I could procure of the so-called liberal arts, I, the vile slave of affections, read by myself, and understood?” The rhetorical question here put has great implications for the modern movement away from teaching virtue in education. Although Augustine was extraordinarily well-educated, he found himself unable to discern what whether what he read “therein was true or certain.” He was unable to differentiate truth from falsehood because his own education lacked in the instillment of virtue. He, like so many children being educated in American schools today, was filled with interesting facts but unable to establish the meaning of these facts for his life. He, like them, was unable to find truth because the nature of the education he had received denied the very existence of truth in the proper and complete sense. Augustine was able to recover from the trauma of his education and discover truth later. How many American schoolchildren today will be able to do the same?



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