Journal of Religious Ethics 40 (2):202-227 (2012)

Abstract
Despite the fact that Stanley Hauerwas has not taken up many of the topics normally associated with virtue ethics, has explicitly distanced himself from the enterprise known as “virtue ethics,” and throughout his career has preferred other categories of analysis, ranging from character and agency to practices and liturgy, it is nevertheless clear that his work has had a deep and transformative impact on the recovery of virtue within Christian ethics, and that this impact has largely to do with the ways in which his thought resists normalization. This essay traces the evolution of Hauerwas's reflections on virtue and the virtues over the course of his career, with special attention to how this has been bound up with an increasingly emphatic theological particularism that has remained ambivalent between what I term “comprehensive” versus “exclusive” particularism. I argue that it is important to distinguish between these, and suggest that grasping the destructive tendencies of “exclusive” particularism should cement our commitment to shouldering the responsibilities associated with comprehensive particularism
Keywords virtue  liturgy  particularism  Stanley Hauerwas  narrative  community  practices
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DOI 10.1111/j.1467-9795.2012.00518.x
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References found in this work BETA

Intention.G. Anscombe - 1957 - Harvard University Press.
On Virtue Ethics.Rosalind Hursthouse - 1999 - Oxford University Press.
After Virtue.A. MacIntyre - 1981 - Tijdschrift Voor Filosofie 46 (1):169-171.
Moral Luck.B. A. O. Williams & T. Nagel - 1976 - Aristotelian Society Supplementary Volume 50:115 - 151.

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