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Elizabeth Felz
Dr. Zagzebski
Term Paper
November 29th, 2016
The Virtue Loyalty

Loyalty is known as the virtue of devotion. To exercise loyalty one must show constant

support or allegiance to a person or institution (Oxford Dictionary). Loyalty has the ability to

create unity among friends, spouses, and citizens of a country; however, loyalty can also divide

groups of people, as well as encourage fanaticism. The unity that loyalty inspires is foundational

to a person’s identity and their capacity to have a flourishing life. As philosophers Josiah Royce

and Andre Comte-Sponville suggest, loyalty is the base for all other virtues and if one cannot

practice loyalty in habituation then they cannot acquire other virtues. Loyalty is a virtuous means

to construct our identity and to strengthen our bonds to other people. Conversely, loyalty can

create favoritism, which can weaken relationships and lead to dangerous ideologies such as

nationalism. In this paper I argue that loyalty is a virtue that is foundational to all other virtues,

as well as being foundational to our identity and bonds to others; however, I will also discuss the

conflicts of loyalty and the ways in which these conflicts prevent a flourishing life.

Philosopher Josiah Royce describes loyalty in his book The Philosophy of Loyalty as

being, “the heart of all the virtues, and the central duty amongst all duties” (Royce, 1908, 122).

Andre Comte-Sponville similarly states in his A Small Treatise on Great Virtues that loyalty is,

“the how and wherefore of all values and virtues” (Comte-Sponville, 2001, 19). Royce and

Comte-Sponville suggest that the acquisition of the virtue loyalty is required in order to practice

any other virtue in habituation. One must faithfully practice a virtue until they take pleasure in
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living in accordance with the virtue. Once one takes delight in faithfully practicing a virtue, then

they have acquired said virtue, which will allow them to live a flourishing life.

As Dr. Linda Zagzebski states in her video lecture, loyalty is a means to deepen and

strengthen our relationships and without that we cannot have flourishing lives (Janux, Moral

Virtues, Loyalty video). Loyalty is integral to developing and maintaining personal relationships,

as well as establishing our personal identity. What we decide to be loyal to constitutes our

identity. Royce suggests that, “loyalty gives shape to human life by determining who someone is,

what’s important to them, and granting them purpose” (Royce, 1908, 148). Following the words

of Royce, loyalty constructs our identity by allowing us to see who and what we value in our life.

The relationships that we foster help to define us. Not only do the relationships that we nurture

help to construct our identity, but they also us to develop bonds with others, which promotes a

flourishing life. It is our connections with others that allow us to grow and find meaning within

our lives. Zagzebski and Royce both suggest that loyalty is interpersonal. In order to effectively

relate and communicate to someone we deeply care about and who provides our life with

purpose, we must exercise loyalty. What we give our loyalty to aids us in constructing who we

are, what we value, and developing meaningful relationships that provide us with a flourishing

life.

Loyalty enriches our lives by strengthening our bonds with others and constructing our

identity. However, loyalty does have limits. Though loyalty to a country, institution, or a

relationship strengthens our ties to others and provides us with a stronger sense of self, that does

not mean that loyalty cannot be taken too far. Two examples of conflict that arise from loyalty

that we will explore are favoritism and nationalism. Granting people with undue advantage and
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allegiance to a country that does not promote wellness for all is very problematic. If loyalty is

granted status as a virtue, we must explore how it could also be a vice.

Loyalty enriches our lives by strengthening our bonds with others and constructing our

identity. However, loyalty can be an objective bad as much as it can be an objective good. As Dr.

Zagzebski lays out in her video, the issue with loyalty is that loyalty means favoritism and can

come from a place of fanaticism (Janux, Moral Virtues, Loyalty video). Nationalism is a loyalty

that has the potential to become fanaticism. Not all loyalty to a country can be considered a

virtue, in fact, loyalty has the potential to make one unworthy. Philosopher Keller Simon

suggests in his Book The Limits of Loyalty that unlike a solider that exhibits loyalty to his

country due to loyalty to professionalism and contracts, “a patriot is motivated by affection,

concern, identification, and a willingness to sacrifice” (Simon, 2007, 34 ). Simon goes on to say

that this kind of devotion to one’s country is not always a virtue. Loyalty can lead one to,

“support policies that are immoral and inhumane” (Simon, 2007, 52). An instance of nationalism

that “supports policies that are immoral and inhumane” (Simon, 2007, 52) would be Nazism.

Patriots who gave their loyalty to Hitler became committed to the idea that Jews should be

exterminated. Loyalty to this ideology eventually led to Jews being evacuated from towns and

taken to concentration camps where they were tortured and killed. Patriotic loyalty often has the

reputation of being a virtue, but as Simon points out, “patriotic loyalty can sometimes be a vice

rather than a virtue, when its consequences exceed the boundaries of what is otherwise morally

desirable. Such loyalties fail to acknowledge boundaries of morality” (Simon, 2007, 67).

As Dr. Zagzebski points out in her video, a conflict that often arises from loyalty is

favoritism (Janux, Moral Virtues, Loyalty video). Favoritism is not limited to the public sphere,

such as favoritism to a country or an institution, but can exist in the private sphere as well.
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Loyalty often leads to favoritism, which extents undue advantage to someone who does not

warrant the treatment. Receiving benefits because of favoritism rather than merit is dangerous

because it corrupts the ethics of fairness.

One cannot mention ethics of fairness without quoting the Greek philosopher, Aristotle.

As Aristotle once said, “Equals should be treated equally and unequal’s unequally”. Aristotle’s

quote suggests that actions are only ethical when everyone receives the same treatment. The only

time that this would not be the case is when there is a justifiable reason for giving someone

different treatment. In short, Aristotle is making the claim that favoritism is wrong. Loyalty that

leads to unequal treatment is no longer a virtue, but a vice. The same virtue that can strengthen

bonds and deepen relationships can also discriminate and divide groups of people.

Loyalty is a virtue that is synonymous with the virtue fidelity. Sponville describes fidelity

as presupposing both love and duration and maintaining faithfulness (Comte-Sponville, 2001,

28). This suggests that fidelity, like loyalty, is the foundation of any virtue. Without fidelity a

virtue cannot be acquired and certainly cannot be practiced in habituation. In order for a virtue to

be acquired and maintained, one must faithfully practice that virtue. Fidelity means to be

steadfast in practicing a virtue because to not be faithful to a virtue is to not be practicing said

virtue. Fidelity is at the core of every virtue. Mr. Darcy from Jane Austen’s Pride and Prejudice

shows us fidelity to the virtue chivalry. Throughout the novel Mr. Darcy remains loyal to the

virtue of chivalry and eventually this leads to him experiencing fulfilling relationships with

others; thus, having a flourishing life.

Mr. Darcy from Jane Austen’s Pride and Prejudice can be seen as practicing the virtue

chivalry faithfully. Through his love for Elizabeth Bennett, Darcy acquires and habitually

practices the virtue of chivalry. Sponville references Kant as saying fidelity is our duty (Comte-
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Sponville, 2001, 24) and this notion of fidelity being our duty is evident in the actions of Darcy.

Not only does Darcy aim to be chivalrous, but he also aims to be consistent in being chivalrous.

For Comte-Sponville, consistency is at the very of heart of what it means to have fidelity

(Comte-Sponville, 28). By being consistent in his endeavor to be chivalrous, Darcy is

successfully practicing the virtue of chivalry according Comte-Sponville’s definition of fidelity.

Darcy is faithful to the virtue of chivalry by maintaining propriety. There are numerous

occasions when Darcy displays propriety. Darcy appears to be conceited and pompous; however,

Elizabeth Bennet and Darcy’s sister bring out his softer side in that he is always respectful to

ladies, particularly these two ladies. Darcy also always manages to remain cool-headed and calm

in a crisis. When Elizabeth’s sister goes missing Darcy wordlessly goes out to find her. Darcy is

not trying to be gallant in his actions because he does not showcase his good deeds. Darcy does

not believe Elizabeth needs his rescuing because Darcy views her as his equal. Darcy simply

wants to do the right thing and to make Elizabeth happy. Darcy has propriety in that he knows

how to appropriately address every social setting by being aware of other people and ensuring

that others are at ease. Darcy is initially cold and uninviting; however, Darcy’s budding feelings

for Elizabeth prompt him to commit to being chivalrous in hopes of gaining Elizabeth’s

affection.

Another way in which Darcy is faithful to the virtue of chivalry is by being amiable.

Darcy’s new devotion to being chivalrous entails being friendly and doing away with being self-

absorbed. This new commitment to chivalry causes Darcy to be mindful of manners, which

allows him to facilitate social intercourse in a way that is in tune to being amiable.
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Propriety and amiability are two of numerous traits that are born from being chivalrous.

Darcy manages to practice chivalry well by being committed to everything that being chivalrous

entails. So, it can be said that Darcy is practicing fidelity in regards to chivalry.

Comte-Sponville says that, “fidelity is neither fickle nor stubborn” (Comte-Sponville,

2001, 19) and the golden mean between fickleness and stubbornness is noble virtue (Comte-

Sponville, 2001, 19). I believe that Darcy practiced noble virtue by being faithful to being

chivalrous. Darcy was neither indecisive or persistent in his pursuit for Elizabeth; but, rather

loving and noble. Darcy is continually aware of his feelings for Elizabeth and this memory of

how he regards her lends him to being in accordance with “the virtue of sameness” (Comte-

Sponville, 2001, 20). Darcy is consistent in his affections for Elizabeth. So, it can be said that the

duration of this consistency of affection for Elizabeth is Darcy practicing fidelity in regards to

chivalry.

Loyalty is essential to developing and strengthening every relationship that we have.

Loyalty insists that we maintain our fidelity (be it to loyalty or another virtue) even when it is

disadvantageous to us. It is a wholehearted commitment to loyalty, not a causal interest, that

provides us with a flourishing life. Loyalty must be actively practiced every day in order to

develop into habituation. Passively expressing loyalty will not allow for the virtue to be acquired

or enable one to live in accordance with loyalty. One must ensure that they are giving their

loyalty to a worthy cause and that the consequences of their loyalty do not exceed what is

morally undesirable. It is acknowledgment of the boundaries of morality that allow for loyalty to

be given to a worthy cause. To have a flourishing life one must understand what it means to be

loyal and be willing to make sacrifices, as well as be sure that their loyalty to a person or

institution is a worthy investment. Loyalty is the foundation of all other virtues and one must
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successful acquire loyalty if they are ever to lead a life of eudaimonia. Loyalty binds us to other

people and creates unity. Loyalty also gives us a sense of self since what we give our loyalties to

are representative of our values. We must actively practice loyalty every day so that we can live

in accordance with the virtue, and all other virtues, and be mindful of what causes we deem

worthy of our loyalty so that we are always and forever ethically.

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Works Cited

Comte-Sponville, Andrel. “Fidelity.” A Small Treatise on the Great Virtues: The Uses of
Philosophy in Everyday Life. New York: Metropolitan, 2001. Print.

Fowler. F. G. H. W. Fowler, and George Van Santvoord. American Oxford Dictionary. New
York: & C. Boni. 1931. Print.

Royce, Josiah. The Philosophy of Loyalty. New York: Macmilla, 1908. JSTOR. Web. 23 Nov.
2016.

Keller, Simon. The Limits of Loyalty. Cambridge, UK: Cambridge UP, 2007. Print.

Zagzebski, Linda. Moral Virtues, Loyalty. Video Lecture, Loyalty. Janux. Web. 22. Nov. 2016.