Abstract

How can a collective pay attention virtuously? Imagine a group of scientists. It matters what topics they pay attention to, that is, which topics they draw to the foreground and take to be relevant, and which they leave in the background. It also matters which aspects of an investigated phenomenon they foreground, and which aspects they leave unnoticed in the background. If we want to understand not only how individuals pay attention of this kind virtuously, but also collectives, we first need a framework to understand virtuous collective agency. A result of this article will be that virtuous collective action depends on the collective being institutionalized. At the same time, we have to think of the constituents of the collective in terms of practical identities (as opposed to individuals). This is what enables us to understand how a collective can acquire the stability required for virtue, and how we don’t end up with a summative account of group virtue, respectively. It will be argued that collectives only have the required stability in their actions when their commitments are habitualized in the form of institutionalized procedures. An Aristotelian understanding of virtue distinguishes between commitment, inclination, and action. Only when a subject’s inclination is fully lined up with her commitment, do we arrive at the required stability (of character) for virtuous action. In the case of individuals, to build up an appropriate inclination consists in an inscribing of the commitment into the feelings and body of the subject. If a commitment is fully ‘embodied’ in this sense, it has formed the individual’s inclination accordingly. How can one make sense of this in the case of collective subjects? This article tries to show that for collectives, the embodiment of commitment (the forming of the fitting inclinations) consists in creating policies, procedures, and rules that stabilize the acting according to the commitment, irrespective of the motivation of each individual involved in the collective. Hence, embodiment of commitment, in the case of collectives, is institutionalization. The article then explores what this requirement of institutionalization means for collective attention. The illustration will draw on a distinction between focused and open-minded attention. It will be shown that for either case – focused and open-minded – in order for a collective to pay attention virtuously, it needs to have its commitments institutionalized.