look at when and how the virtues she names might be learned, acquired or given (and no recognition that by the point in ageing when the need for them might become apparent, it may be a bit late to begin those processes); and it is not even clear how she understands the concept of virtue, since on most understandings ‘friendship’, for instance, while a great good of human life, is not a virtue, but may be a relationship where virtues are learned and/or practised. Nonetheless, these are weaknesses which I hope Ridenour will be able to address in her next offerings, because the only drawback I could see arising out of the genre of the doctoral thesis is that the reader hears too little of Ridenour’s voice. When this does come through, it promises not only good scholarship, but the virtues of wisdom and generosity. For that reason, I will finish by letting her speak for herself:

中文翻译：

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书评：Sandra Sullivan-Dunbar，人类依赖与基督教伦理

看看她所说的美德何时以及如何被学习、获得或给予（并且没有意识到随着年龄的增长，当对这些美德的需求可能变得明显时，开始这些过程可能会有点晚）；甚至不清楚她是如何理解美德的概念的，因为在大多数理解中，“友谊”虽然是人类生活的一大好处，但它并不是一种美德，而是一种学习美德和/或练习过。尽管如此，这些都是我希望 Ridenour 能够在她的下一个作品中解决的弱点，因为我能看到的博士论文类型的唯一缺点是读者很少听到 Ridenour 的声音。当这真的实现时，它不仅承诺良好的学术，而且承诺智慧和慷慨的美德。是因为，