Abstract

Instances of moral commitment are central to the moral life, whereas instances of heroic courage are not necessarily central to the moral life. Given this contrast, it is odd when heroic courage is privileged over moral commitment. Heroic vitalism is the strongest expression of the privileging of heroic courage over moral commitment. My thesis counters heroic vitalism by building on a tradition of rejection that has deep roots, but finds its strongest support in the work of Josiah Royce and the feminist and nonviolent traditions. ;Though there are some senses of courage, such as heart, fortitude and endurance that are not particularly informed by the heroic, I suggest that our understanding of courage is dominated by the heroic. My suggestion of moral strength as an alternative to courage is based not only on courage's association with the heroic, but also on moral strength's close connection with moral commitment, which implies an engagement with the world and counters any preoccupation with character traits. ;My critique of heroic courage centers on its tendency toward being episodic, involving the overcoming of great fear, taking great risks and enduring potential violence. In contrast, moral strength is constant, not episodic and involves a moderated response to fear, risk and potential violence. This moderated response allows one to avoid the dissociation that often accompanies fearful, risky and violent situations. In turn, a freedom from dissociation facilitates a constant, lifelong engagement with the moral life. ;I conclude by addressing the question, what use might this rethinking of "courage" and the conceptual development of "moral commitment" and "moral strength" mean in the day-to-day practice of ordinary people interested in positive social change? I suggest that a strongest moral commitment can be constructed and used to resolve problems of violence in achieving revolutionary goals. These problems include the means and ends problem involved in seizing power, the problem of violent self-defense against genocidal predation, the problem of political and cultural domination and the problem of structural violence in the marketplace