By Iris Murdoch's The Sovereignty of Good.
This is a dense academic philosophical work, Murdoch wrote it to join in the complex debates of moral philosophers, making it less of a direct "guide for life" than I might have hoped.
The core ideas that emerge are practical and relevant to how we approach moral living.
Murdoch’s philosophy begins with a critique of the prevailing moral view she calls the "Man of Will." This view sees the moral agent as a solitary, rational being whose goodness is expressed purely through a sovereign act of choice or will.
Her critique has three points. First, it neglects the inner life: By focusing solely on the moment of external action or choice, this view ignores the continuous, private work of consciousness that precedes action.
Second, it’s falsely optimistic: It fails to account for how difficult, contentious, and time-consuming the effort to be good actually is. It doesn't take seriously the human tendency toward ignorance and selfishness.
Third, it isolates the agent: It ignores the fundamental reality of being surrounded by other free people, whose wills we cannot control and whose realities we must acknowledge.
Instead of an arbitrary will, Murdoch reintroduces the Platonic idea of the Good as an objective, transcendent reality. Though she avoids traditional religious metaphysics, she argues that the Good is a unifying value that reveals truth.
For Murdoch, moral effort is, fundamentally, an attempt to see the world, and especially other people, clearly and justly. It is not about doing a good action in a vacuum, but about seeing things rightly.
This shift makes attention the central moral task. Murdoch describes the root of our moral failure as the fat, relentless ego, which constantly spins self-centered fantasies that obscure reality.
Attention as Virtue: Moral improvement comes from continually and slowly attempting to see reality as it truly is, independent of one's own desires, fears, or fantasies. This is a slow, difficult, and continual process, not a sudden, simple choice. This attentive shift away from the self towards reality is what Murdoch calls "Unselfing." It is the movement from ego-centric fantasy toward realism.
Murdoch illustrates this with the example of a mother-in-law who privately judges her son's wife as coarse and vulgar. There are no outward conflicts—the moral drama happens entirely inside the mother-in-law's mind. Through disciplined, internal attention and self-critique, the mother-in-law gradually comes to see the daughter-in-law not as "vulgar," but as genuinely "spontaneous and delightfully youthful." This moral change occurs before any outward action, demonstrating that the quality of inner vision is the real source of virtue.
To attain this clear vision, Murdoch emphasizes several virtues.
Humility: This is not self-abasement, but a "selfless respect for reality." It is the difficult recognition that the world is chancy, contingent, and does not revolve around oneself. It is the prerequisite for clear seeing.
Love: Love is defined as the "difficult realization that something other than oneself is real." It is the energy that drives the soul's search for the Good, and its purified form is synonymous with goodness.
Beauty and Art: Contemplating beauty in art and nature is one way to practice unselfing, as it demands unselfish attention and provides a momentary, vivid experience of objective reality outside the grasping self.
In summary, The Sovereignty of Good argues for a form of virtue ethics that shifts the focus from the public act of will to the private, continuous, and difficult work of attention and the purification of consciousness, all directed by the objective, magnetic reality of the Good
"The chief enemy of excellence in morality (and also in art) is personal fantasy: the tissue of self-aggrandizing and consoling wishes and dreams which presents one from seeing what is there outside one. Rike said of Cezanne that he did not paint 'I like it.", he pained 'There it is."
"In intellectual disciplines and in the enjoyment of art and nature, we discover value in our ability to forget self, to be realistic, to perceive justly. We use our imagination not to escape the world, but to join it, and this exhilarates us because of the distance between our ordinary dulled consciousness and an apprehension of the real."
'a wheel that can be turned though nothing else moves with it is not part of the mechanism.'
