In her recent contribution to the Moral Traditions series, Nancy Rourke accepts the challenge of rethinking Roman Catholic articulations of virtue theory in response to Pope Francis’s insistence throughout Laudato Si’ that all creation is interconnected. Rourke’s work is conversant with contemporary scholarship as she engages well-known names in ecological ethics and virtue ethics while also integrating perspectives from ecotheology, feminist theology, ecology, systems theory, and other fields. As a synthetic work aiming to link the tradition of virtue theory with the present state of ecological knowledge, Rourke navigates these various sources with a thoughtfully organized and well-informed argument.

Virtues, Rourke argues, are inherently relational. She does not attempt to resolve debates around the strictness with which the virtues are united but is instead satisfied to resolve that moral character is a non-mechanistic organic system. Just as wine reflects its terroir, the virtues are embodied uniquely in the character of each person, who is in turn formed through historical, social, and relational influences. Consequently, the unity and interactions of virtues can be understood as akin to the balance of an ecosystem in which the characteristics and vitality of any single organism are produced through the influences and integrity of relationships throughout the whole.

In her constructive argument, Rourke articulates a model of virtue theory that (1) is oriented toward moral growth, (2) attends to constituent elements while remaining mindful of the whole, (3) embraces complexity, (4) is intuitive at a general level while remaining intelligible and adaptive under academic interrogation, (5) identifies sinfulness and leans into solidarity, (6) is applicable at the individual and social level, and (7) is aware of and receptive to grace and the collaboration of human and divine agency. The argument provides basic background in virtue theory and ecological thinking before proposing its model for reimagining virtues as enmeshed within the organic whole of persons. Hewing tightly to traditional models of virtue as the baseline for her constructive efforts, she reflects on how the four cardinal virtues might be reimagined within an ecologically informed framework and considers the ongoing role of moral exemplars and informed processes of identifying exemplary moral traits.

The written style is remarkably accessible given the argumentation’s rich engagement with scholarly perspectives. While highly readable, the background required to fully engage the content likely limits the book’s accessibility for most undergraduates. Nonetheless, the book could be beneficially paired in an undergraduate classroom with a more general introduction to virtue theory. Alternately, the book could also be placed in dialogue with ecological writings. Its emphasis on interconnectedness, for example, could create fruitful connections with authors such as Peter Wohlleben, Douglas Tallamy, and others who have brought scientific knowledge of complex and often reciprocal relationships in biological communities to wider social awareness.

I find little to criticize in a book that so clearly names its intentions and purposely executes its agenda with accessible, engaging, and informed arguments. Nonetheless, scholars may find that Rourke’s arguments stop short of engaging significant challenges that her project nonetheless implies. That is, while she reframes a generally acceptable model of virtue theory according to an ecological framework, she does not explore how advancing scientific and philosophical perspectives prompt deeper questions about long-held presumptions in theological virtue theory. For example, taking seriously the ecological embeddedness of material human existence raises challenges to traditional concepts of freedom, individuality, and divine agency as well as problems in traditional ontology and metaphysics that the book does not explore.

Although Rourke could have pushed further in scrutinizing the deeper conceptual questions raised by placing moral theology in dialogue with contemporary scientific and philosophical knowledge, pursuing such questions would have certainly expanded and changed the project while further limiting its potential for classroom use. In the project as it is, Rourke accomplishes what she sets out to do by laudably uniting an astute navigation of relevant scholarship with an accessible form and style. It is a timely and needed work that will certainly inform and inspire deeper exploration within the field.