 Questions about moral character have recently come to occupy a central place in philosophical discussion. Part of the explanation for this development can be traced to the publication in 1958 of G. E. M. Anscombe’s seminal article “Modern Moral Philosophy.” In that paper Anscombe argued that Kantianism and utilitarianism, the two major traditions in western moral philosophy, mistakenly placed the foundation for morality in legalistic notions such as duty and obligation. To do ethics properly, Anscombe argued, one must start with what it is for a human being to flourish or live well. That meant returning to some questions that mattered deeply to the ancient Greek moralists. These questions focussed on the nature of “virtue” (or what we might think of as admirable moral character), of how one becomes virtuous (is it taught? does it arise naturally? are we responsible for its development?), and of what relationships and institutions may be necessary to make becoming virtuous possible. Answers to these ancient questions emerge today in various areas of philosophy, including ethics (especially virtue ethics), feminist ethics, political philosophy, philosophy of education, and philosophy of literature. Interest in virtue and character was also indirectly the result of a more practical turn in political philosophy, inspired by the publication of John Rawls’s A Theory of Justice in 1971. Especially in Part III of A Theory of Justice, Rawls provided a picture of how individuals might be brought up in a just state to develop the virtues expected of good citizens. Although his interest was not in moral education per se, his discussion of how individuals acquire a sense of justice and of how they develop what he called self-respect stimulated other philosophers to explore the psychological foundations of virtue and the contributions made by friendship, family, community, and meaningful work to good moral character.