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For example, he describes the Greek virtue of "fortitude" as "much-neglected." And well he should, since "Fortitude," he explains, "enables us to do what is right in the face of difficulty." The value of fortitude becomes even more obvious because, "The life of virtue is obviously difficult." He also speaks of "integrity," as "adhering to moral principle, being faithful to moral conscience." He describes the positive effects of good character on society, on one's self. It is an encouraging start. At this point the reader can't wait to see Lickona apply his own virtues to a real world problem.
He disapproves of "unrestrained sexual freedom," and lists as one of its baleful consequences the use of "abortion as backup birth control." "Abortion," he tells the reader, "is a wrenchingly difficult social issue." He tells us that more than 70% of women who undergo abortions are "going against their conscience." One would think that Lickona would point out that the lack of the two previously mentioned virtues- "fortitude" (doing what's right but difficult), and "integrity" (being faithful to conscience)- leads to much of this misery, would urge them as remedies. Sadly, he contributes to their "much-neglected" status. Instead of virtuous behavior, he prescribes a litany of social programs, like "affordable day care." Fortitude, apparently, can be replaced by government subsidy.
The same disappointing pattern recurs on virtually every issue. Like the authors of "the Green Book," Lickona thinks he's talking about virtue and character, but he mainly talks politics. Like them, he unknowingly articulates the values of "a suburban neighborhood in peacetime." The "chief cause of poverty?" "Millions of workers are not paid a living wage." He leaves us in the dark as to how we can determine a "living wage," and how its payment might be implemented. Families are stressed by "an unjust economy." The source of this injustice? "Our economy is rapidly redistributing national wealth into the pockets of the already affluent and
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