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    Buffy the Vampire Slayer and Philosophy: Fear and Trembling in Sunnydale
    Buffy the Vampire Slayer and Philosophy: Fear and Trembling in Sunnydale
    Buffy the Vampire Slayer and Philosophy: Fear and Trembling in Sunnydale
    Ebook516 pages6 hours

    Buffy the Vampire Slayer and Philosophy: Fear and Trembling in Sunnydale

    By James B. South

    3.5/5

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    About this ebook

    Twenty-three essays by young professional philosophers examine crucial ethical and metaphysical aspects of the Buffyverse (the world of Buffy). Though the show already attracted much scholarly attention, this is the first book to fully disinter the intellectual issues. Designed by Whedon as a multilevel story with most of its meanings deeply buried in heaps of heavy irony, Buffy the Vampire Slayer has replaced The X-Files as the show that explains to Americans the nature of the powerful forces of evil continually threatening to surge into our world of everyday decency and overwhelm it. In the tradition of the classic horror films Buffy the Vampire Slayer addresses ethical issues that have long fascinated audiences. This book draws out the ethical and metaphysical lessons from a pop-culture phenomenon.
    LanguageEnglish
    PublisherOpen Court
    Release dateApr 15, 2011
    ISBN9780812697476
    Buffy the Vampire Slayer and Philosophy: Fear and Trembling in Sunnydale

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    Reviews for Buffy the Vampire Slayer and Philosophy

    3.5/5

    5 ratings8 reviews

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    • 3/5
      Some jewels in here, but very very uneven in overall quality.
    • 5/5
      This is part of the "Popular Culture and Philosophy" series. Each book takes a topic of popular culture (here the television show Buffy the Vampire Slayer) and philosophers write an essay on some aspect of it. Excellent way for a reader to become acquainted with philosophy through something they already enjoy. Not every essay is worth reading, or enjoyable, but on the whole this was a very good book!
    • 2/5
      Out of the 22 essays in the book, I felt that perhaps six, at most, were well-written and solid in their arguments. While the first "Codex", which dealt with Buffy and feminism in a fairly atrocious and patronising manner, nearly made me give up on the book altogether, Codex 3 (Buffy and Ethics) and Codex 4 (Religion and Politics in Buffyverse) saved quite a lot by taking a clear and concise look into the morals of Buffyverse.

      Kudos to the editor for including the somewhat subversive final essay, "Feeling for Buffy: The Girl Next Door", that criticises many academics for giving the TV series qualities and merits it doesn't have, but even that ends with half-arsed Freudian analysis of the relationship between Buffy's character and the viewer.
    • 4/5
      You know you're a genius when your tv show with the funny title becomes the subject of theses and dissertations. I adore Joss Whedon.
    • 4/5
      This was my second time reading through this collection - the first was when I bought it years ago. The first section is my favorite ("It's Kind of a Slayer thing: Buffy, Faith, and Feminism") and those essays are the ones I could read again and again. The ethics in science part is a little heavy for me, though.
    • 4/5
      An academic collection of essays and articles which applies philosophical theory to the popular television show, Buffy the Vampire Slayer. This book is not for the casual fan. The concepts and themes are on a high intellectual level. Discussions are in-depth and not terribly enjoyable to read, but those looking for a deeper understanding of the show will be rewarded. Some essays will cause you to question your enjoyment of the show and some will challenge you to re-think your conception of your favorite characters. One in particular that got me thinking was Karl Schudt's "Also Spach Faith" which looks at the Nietzschean conception of happiness as it could be applied to Faith's behavior on both Buffy and Angel. The oft taken for granted concept that Buffy is a feminist hero is also called into question by several authors, holding up a lens to ways in which Buffy reinforces patriarchal society even while kicking all that ass. Plus, far from being as subversive as most believe it to be, the show actually panders to typical Christian morality, even casting Buffy as a Christ-like savior in Season 5's "The Gift". The editors should be applauded for including treatments which are critical of the show as well as those which praise it. However, die-hard "Joss can do no wrong" fans might become nonplussed after a comprehensive study of the text. Also, it is recommended that the reader does not attempt to devour the text in a protracted amount of time. A careful reading of each essay followed by some exploration into the concepts presented would be ideal. An entire collegiate class could be taught just using this as a textbook. Quite impressive.
    • 4/5
      One of the first "critical" studies of Buffy that i found and i loved the fact that i found sympathetic and similar views to my own--things that made me think--and still do as i view the dvds again and again and again....
    • 4/5
      This was my second time reading through this collection - the first was when I bought it years ago. The first section is my favorite ("It's Kind of a Slayer thing: Buffy, Faith, and Feminism") and those essays are the ones I could read again and again. The ethics in science part is a little heavy for me, though.

    Book preview

    Buffy the Vampire Slayer and Philosophy - James B. South

    001001

    Table of Contents

    Popular Culture and Philosophy

    Title Page

    Dedication

    What a lot of fun—you guys have been real swell

    And was there a lesson in all this?

    Codex 1 - It’s kind of a Slayer thing. Buffy, Faith, and Feminism

    Chapter 1 - Faith and Plato: You’re Nothing! Disgusting, Murderous Bitch!

    Neither Christ nor Nietzsche

    The Work that I Have to Do—Eudaimonism

    The Real Tyrant Is ... in Truth a Real Slave—Plato and Eudaimonism

    Living My Own Way, Having a Blast—Faith’s Corruption

    Disgusting, Murderous Bitch!—Faith’s Redemption

    The Buffyverse’s Moral Compass

    Chapter 2 - Also Sprach Faith: The Problem of the Happy Rogue Vampire Slayer

    The Use of Drama in Persuasion

    Nietzsche’s View of Morality

    Faith As Nietzschean Ideal

    What Is Faith’s Fate?

    Persuasion As Drama

    Chapter 3 - The I in Team: Buffy and Feminist Ethics

    Feminist Ethics

    The I In Team: Buffy’s Relational Self

    Once More, with Feeling: The Moral Importance of Personal Relationships

    Fool for Love: Criticisms of Care Ethics

    The Graduation: Autonomy and the Relational Self

    Chapter 4 - Buffy the Vampire Slayer as Feminist Noir

    BtVS As Feminist Noir: A Hypothesis

    The Noir Quest: Entrapment and Hope in the Labyrinth

    The True Essence of Magic

    The Noir Consequences of Sex: Eros, Death, and the Possibility of Love

    Chapter 5 - Feminism and the Ethics of Violence: Why Buffy Kicks Ass

    Violence and Vampires

    Violence and Oppression

    Violence and Feminism

    No Damsel in Distress

    Codex 2 - Don’t speak Latin in front of the books Knowledge, Rationality, and ...

    Chapter 6 - Balderdash and Chicanery: Science and Beyond

    Grade One

    Grade Two

    Grade Three

    Learning from the Supernatural

    Smelly Knowledge

    Chapter 7 - Pluralism, Pragmatism, and Pals: The Slayer Subverts the Science Wars

    Pluralism

    Pragmatism

    Pals

    Chapter 8 - Between Heavens and Hells: The Multidimensional Universe in Kant ...

    Philosopher as Vampire Slayer

    Kant’s Multidimensional Universe

    We Make Our Own Reality

    Life Is Short

    Moral Duty: Respect the Human Essence

    Contradictions of the Middle World

    The Power of Teamwork and Love

    Too Much Heaven

    Conquering the Inner Demon

    Chapter 9 - Buffy Goes to College, Adam Murders to Dissect: Education and ...

    Postmodernity and the Allure of the Vampire (Slayer)

    The Wolf of Science and the Tyranny of Reason

    Postmodern Identity and Ambiguity

    Possibilities of Postmodern Education: Beyond Control

    Chapter 10 - My God, It’s Like a Greek Tragedy: Willow Rosenberg and Human Irrationality

    I’m Not Your Sidekick

    Willow Doesn’t Live Here Anymore

    Bored Now

    Spurty Knowledge

    Making the Pain Go Poof

    Codex 3 - You’re really enjoying this whole moral superiority thing, aren’t ...

    Chapter 11 - Should We Do What Buffy Would Do?

    Buffy As Moral Exemplar

    On Doing What Buffy Would Do

    Heroism Not Required

    Buffy As a Watcher (of Sorts)

    Chapter 12 - Passion and Action: In and Out of Control

    Animal Passions and Emotional Truths

    Anger: The Beast Within

    Grief

    Love: Heart, Soul, and Chip

    Emotions and Aesthetic Response

    Chapter 13 - Buffy in the Buff: A Slayer’s Solution to Aristotle’s Love Paradox

    The Aristotelian Framework

    Riley and Utility Friendship

    Spike and Pleasure Friendship

    Angel and Complete Friendship

    The Paradox Revisited

    Erotic Love and Friendship

    Chapter 14 - A Kantian Analysis of Moral Judgment in Buffy the Vampire Slayer

    Kant on Moral Virtue and Right

    Moral Judgment on the Individual Level

    Moral Judgment on the Systemic Level

    Following the Moral Law

    Codex 4 - That’s the kind of wooly-headed thinking that leads to being eaten ...

    Chapter 15 - Brownskirts: Fascism, Christianity, and the Eternal Demon

    The Demon Question

    The Slayer’s Authority

    The New Young Woman

    Brownskirts

    Against Fascism

    Chapter 16 - Prophecy Girl and The Powers That Be: The Philosophy of Religion ...

    Making Amends

    New Religious Movements, Hellmouth-Style

    Religion and the Regular Character

    Religious Truths: Prophecies, Powers, and the Plural of Apocalypse

    Note to Self: Religion Freaky

    Chapter 17 - Justifying the Means : Punishment in the Buffyverse

    Halfrek Prefers the Title Justice Demon

    Angel, Spike, and Oz: The Case for Deterrence

    Buffy Should’ve Killed Ben

    Chapter 18 - No Big Win: Themes of Sacrifice, Salvation, and Redemption

    On Sacrifice and Salvation

    The Nature of Vampires

    Spike and Xander: A Study in Redemptive Behavior

    Spike’s Conversion

    The Purpose of Evil

    No Big Win

    Chapter 19 - Old Familiar Vampires: The Politics of the Buffyverse

    Buffy the Revolutionist

    Globalization from Hell

    Demonic Dependency

    Social Banditry in Sunnydale

    A Revolution Will Not Be Televised: Superheroism and the Limits of Buffy’s and ...

    The Superhero As Liberal Reformer

    Codex 5 - You’re all slaves to the television Watching Buffy

    Chapter 20 - Morality on Television: The Case of Buffy the Vampire Slayer

    Buffy’s Seven Principles of Morality

    Testing Buffy’s Moral Principles

    Shades of Moral Complexity in TV Shows

    The Moral Sophistication of Buffy the Vampire Slayer

    Chapter 21 - High School Is Hell: Metaphor Made Literal in Buffy the Vampire Slayer

    Of Monsters and Metaphor

    On the Irony of Metaphor

    The Evolution of the Metaphor

    Chapter 22 - Feeling for Buffy: The Girl Next Door

    Deflating Buffy

    Erroneous Theories of Buffy’s Success

    Serious Treatment of Everyday Problems?

    Questionable Values and Stereotypes

    Debasing Buffy

    Psychical Dynamics of Love and Lust

    I have a hard enough time remembering what happened last week

    Oh yeah? Let’s look at your bio

    We’ve got a lot of important work here, a lot of filing, giving things names

    Copyright Page

    Popular Culture and Philosophy

    General Editor: William Irwin

    VOLUME 1

    Seinfeld and Philosophy: A Book about Everything and Nothing (2000)

    Edited by William Irwin

    VOLUME 2

    The Simpsons and Philosophy: The D’oh! of Homer (2001)

    Edited by William Irwin, Mark T. Conard, and Aeon J. Skoble

    VOLUME 3

    The Matrix and Philosophy: Welcome to the Desert of the Real (2002)

    Edited by William Irwin

    VOLUME 4

    Buffy the Vampire Slayer and Philosophy: Fear and Trembling in Sunnydale (2003)

    Edited by James B. South

    IN PREPARATION:

    The Lord of the Rings and Philosophy (2003)

    Edited by Gregory Bassham and Eric Bronson

    Woody Allen and Philosophy (2004)

    Edited by Mark T. Conard and Aeon J. Skoble

    To Kelly

    Si non confectus, non reficiat

    What a lot of fun—you guys have been real swell

    First, this project could not have come about without the enthusiastic participation of the contributors. I thank them for their creative work, professionalism, and timeliness. My colleagues in the Philosophy Department at Marquette University have provided me with a near-ideal environment in which to pursue my philosophical interests. I thank them for their collegiality over many years, their willingness to let me take pedagogical chances, and their bemused toleration of my interest in popular culture. Particular thanks are due to Kevin Gibson, Andrew Tallon, and Paul Neiman for their assistance with computer issues. Jacob Held read almost every paper with a careful eye and caught many mistakes that I did not. The remaining mistakes are, of course, my responsibility. Father Thaddeus Burch, S.J. provided me with a summer grant that helped in producing the final typescript.

    I appreciate all the expertise, help, advice, and trust provided by Bill Irwin the series editor for Popular Culture and Philosophy and by David Ramsay Steele at Open Court. Carolyn Madia Gray deserves praise for all her work related to the promotion of this volume. Independently, Jim Wagner suggested a Buffy volume to Open Court, and his timing was influential in convincing them that this was a viable project. A group of friends (Betty, Bill, Carol, Cindy, Deb, Jan, Kate, Linda, Liza, Nancy, Nicky, and Sandy) have allowed me to blow off steam and discuss BtVS, while providing much good advice and stimulating conversation over the last two years. I gratefully take the opportunity here to thank them. David Lavery and Rhonda Wilcox have generously supported this project and welcomed me into the burgeoning field of Buffy Studies. I am happy to offer this book as an addition to the field. Finally, this book would never have seen print without the encouragement and support provided by Kelly Wilson; but then I can say that about all of the good things that have happened to me over the last fifteen years.

    And was there a lesson in all this?

    Thanks to the organized efforts of fans of Buffy the Vampire Slayer (BtVS), I know that the origins of this book can be traced to April 21st, 1997, when I watched my first episode of the series. I wish I could say that I had seen the show from its beginnings, but like so many viewers, then as well as now, I had a near-visceral reaction to the show’s name. Why watch a show based on a harshly-reviewed movie from several years ago? Surely it was only a desperate attempt by a new network to curry favor with the coveted teen audience. And how are you supposed to take a character named Buffy seriously? However, in the five weeks between its premiere broadcast and the time I watched my first episode, I had heard enough from people whose judgment I respected to give the show a try.

    In retrospect, it’s hard for me to see the show with innocent eyes. I recently re-watched the episode I saw first, Witch. I can see that there was some clever writing (BUFFY: Mom, I’ve accepted that you’ve had sex. I am not ready to know that you had Farrah hair. JOYCE: This is Gidget hair. Don’t they teach you anything in history?), fast pacing, and a rather nice twist in the plot late in the episode. However, on first viewing I would not have had an inkling of what the show was (having missed the two-part series opener) or what it was going to become. I would have assumed that the central guest character in the episode was just that—a guest character; not a character who would occasionally recur and then play a pivotal role in Season Six over 100 episodes later.

    I found myself tuning in to another episode of the series, and another, and another. By June 2nd I was hooked, yet nothing I had seen up to that point prepared me for the Season One finale, Prophecy Girl, aired that evening. Joss Whedon, the series creator, has stated: "I designed Buffy to be an icon, to be an emotional experience, to be loved in a way that other shows can’t be loved."¹ It’s certainly possible to take that statement as hyperbole, as a way for a series creator to retrospectively justify the fact that a show has been successful. Nonetheless, I recognize in that statement a grain of truth—after watching Prophecy Girl, a television show became something different for me: no longer a form of entertainment or relaxation, but something worth my thinking about. It quickly became apparent that I was not alone in my response. It’s because the show has developed such a strong following, especially websites, mailing lists, and such, that it was possible for me to specify the date I first watched it.

    The main point of this book is to demonstrate that philosophy can bring much to the watching of BtVS and that watching BtVS can provide ample opportunity for philosophical reflection. The professionalization of philosophy as an academic discipline in the past century has been both a blessing and a curse. Certainly, it has allowed philosophers an opportunity to write for one another, and the level of sophistication of that writing has led to much precision in demarcating philosophical issues. At the same time, the non-philosopher or philosophical novice interested in, for example, the questions of political philosophy can be forgiven in feeling a bit resentful, or at the very least intimidated, when faced with the technicalities present in John Rawls’s A Theory of Justice. Books like Buffy the Vampire Slayer and Philosophy, and the others in the Popular Culture and Philosophy series, can go some way towards mitigating that resentment. After all, the first stirrings of philosophical interest are always rooted in the events of our lives, and as Plato taught us long ago, like it or not, we cannot easily escape the popular culture around us. It is not a stretch to say that our thinking about philosophy is always going to intersect with the popular culture, though philosophers forget this lesson too easily.

    The twenty-two chapters of this volume all bring sophisticated philosophical concepts in metaphysics, epistemology, ethics, and political philosophy to bear on BtVS. Some chapters start with a difficult philosophical issue, say friendship or punishment, and show how BtVS can help us to better understand the issue by providing us with examples and themes from the show. In other chapters, the authors use philosophical concepts to understand the stories and motifs present in BtVS. In this latter task, the goal is to help the reader understand how philosophical concepts and theories intersect with particular cases. So, for example, we might wonder about the problem of human irrationality or the problem of nihilism and look to the series to see how BtVS has grappled with those themes, thereby deepening our understanding of the abstract philosophical concepts at issue. Finally, some of the chapters also reflect more explicitly on what it means to turn to a television show for philosophical stimulation. The hope of the editor and the authors is the straightforward one that this book will spur the reader’s interest in philosophical themes. If, indirectly, it also raises issues for the reader about the relation of philosophy and popular culture more generally, the editor will be especially happy.

    The contributors to this volume approach BtVS from a wide variety of perspectives and backgrounds. As a result, I doubt that any reader, including the contributors, would (or could, on pain of inconsistency) agree with the main argument of every chapter. As editor, I did not feel the need to agree with each chapter, and indeed there are chapters with which I disagree. However, I believe there is real value in bringing controversial topics and approaches into the conversation about BtVS. I trust the reader will be able to make her own evaluative decisions about each of the chapters, and that in running across arguments with which she disagrees, she will deepen her appreciation of the show and its extraordinary philosophical richness.

    Aristotle famously distinguished between leisure and relaxation. If philosophy is a paradigmatic leisure activity, then it must be conceded that television watching is, usually, a paradigmatic means of relaxation. BtVS demonstrates, week in and week out, that we don’t have to relax to watch television. We can interact philosophically with the series, remembering that, in the words of Aristotle, it is peculiarly disgraceful not to be able to use [the goods of life] in time of leisure.² Nobody disputes that philosophy is a good of life, but one indirect argument of this project is that BtVS may be one of those goods as well.

    Codex 1

    It’s kind of a Slayer thing. Buffy, Faith, and Feminism

    1

    Faith and Plato: You’re Nothing! Disgusting, Murderous Bitch!

    GREG FORSTER

    No fan of Buffy the Vampire Slayer (BtVS) needs to be told that it is unlike any other vampire fiction ever produced. Traditional vampire fiction has been heavily shaped by the worldview of Christianity, whose strict metaphysical separation between good and evil gives rise to images of vampires as demonic creatures with seductive and corrupting power. An alternative type of vampire fiction, which emerged over the past few decades and is now the dominant form in the genre, forcefully rejects the Christian worldview in favor of a nihilistic outlook with roots in the thought of Friedrich Nietzsche. In these stories the vampire appears as a hero (sometimes tragic, sometimes not) who overcomes conventional morality. However, the stories told in BtVS and Angel (hereafter referred to collectively as the Buffyverse) do not take place in either of these literary worlds.

    Because the Buffyverse does not fit neatly into any familiar narrative framework, its dominant moral influences are not obvious to the audience; we do not have a broadly familiar worldview such as Christianity or nihilism to guide our understanding of the stories’ moral structure. But the Buffyverse does in fact have a moral structure: the school of ethics known as eudaimonism, which holds that the basis of moral goodness is the fulfillment of human nature to its highest potential. In particular, the eudaimonistic moral structure of the Buffyverse becomes clear when we compare the Buffyverse with the ethical thought of Plato, one of the earliest and most important eudaimonist philosophers. The Buffyverse consistently reflects the Platonic view that a just person is always happier than an unjust person.

    This chapter analyzes the character of Faith, whose journey from good to evil and back again most clearly represents the Buffyverse’s Platonic eudaimonism. From her first appearance, the narrative emphasizes that Faith is motivated by pleasure. Her eventual turn to evil seems natural to her, given that she takes such pleasure from it. But, in a series of events that are a remarkably close parallel to a hypothetical example Plato uses to demonstrate his ethics, Faith realizes, to her horror, that Buffy has a better, happier life than she does, and becomes disgusted with herself for taking pleasure in shameful things.

    Neither Christ nor Nietzsche

    The Buffyverse does not fit comfortably into either the traditional Christian or the more recent Nietzschean literary styles of vampire fiction. Viewers were tipped off that BtVS would not rely on Christianity to supply a narrative universe as early as the series premiere: in the big exposition scene, when Giles lays out the history of the world according to the Buffyverse, he dismissively refers to the biblical story of Genesis as popular mythology (The Harvest). In the Buffyverse, only villains (such as the fanatical Knights of Byzantium or the twisted vampire hunter Holtz) revere God. On Angel, our heroes clash frequently with the higher forces of good, called The Powers That Be. When Buffy returns to earth from heaven in Season Six of BtVS, she is not transported with elation at having discovered proof that good does indeed rule the universe and that virtue will be rewarded in the afterlife. Nor does she embark on a life of piety and virtue in hopes of ensuring that when she dies again, she will go back to heaven.

    Even the strict metaphysical lines between good and evil, which had been the most visible Christian influence on the Buffyverse in its early years, have become more and more blurred. One of the most fundamental features of the traditional, Christian-influenced style of vampire fiction is a bright, shining line between the supernatural forces of good and the supernatural forces of evil. Try to imagine a Bible story about a good demon. When Whistler, a demon who serves good, was introduced in the finale of Season Two of BtVS, it was a novelty. A few years later, good demons were everywhere in the Buffyverse. On Angel it sometimes seemed as though you couldn’t throw a stone in Los Angeles without hitting one. Angel himself was working with no fewer than three (Cordelia, Lorne, and Gru). On BtVS, Spike, despite the absence of a soul, was treated as a quasi-good-guy for two and a half seasons. Obviously, in the Buffyverse the war between good and evil does not correspond to a strict metaphysical distinction between good creatures and evil creatures.

    Neither does the Buffyverse fit easily with the Nietzschean style of vampire fiction, in which good and evil are created through behavior rather than unchanging moral standards. Although the metaphysics of good and evil have become more and more jumbled in the Buffyverse, there has never been a moment’s doubt that good and evil are permanent, objective landmarks rather than things that we make for ourselves. In the Buffyverse, people do not get to decide what shall be good and what shall be evil; protecting the weak is good, and preying on the weak is evil, period. Willow’s embrace of evil at the end of Season Six of BtVS is not celebrated as a glorious act of Nietzschean self-creation in which she rejects the old, obsolete moral standards in order to create her own. It is treated as a corruption rather than a rebirth—her entanglement with magic is an addiction, a sort of super-alcoholism culminating in the mother of all benders.

    In the Buffyverse, goodness is a burden we must bear. Nietzsche celebrated characters who threw off the shackles of other people’s moralities in favor of inventing their own. Above all, he despised the slave morality that exalts service to others rather than the assertion of oneself, even—some might say especially—if asserting oneself meant preying upon others.³ A great deal of recent vampire fiction fits this mold. Contrast this with the Buffyverse, a narrative world in which it is a terrible, soulcrushing burden to be young, gorgeous, and strong enough to pulverize bricks with your bare hands. Buffy, as Faith sarcastically puts it, chooses to feel the burden of slayerness (Who Are You?). It is not hard to guess what Nietzsche would have thought of the finale of Season Six of BtVS, in which Willow recoils from the nihilistic abyss when confronted with Xander’s refusal to stop loving her no matter how much suffering she inflicts.

    All this is not to say that the Buffyverse has explicitly or specifically rejected either Christianity or Nietzsche. But the Buffyverse clearly does not seek to place itself in either the Christian or Nietzschean narrative frameworks of vampire fiction. The moral foundations of the Buffyverse are not laid out in easy view; we must do some digging to uncover them.

    The Work that I Have to Do—Eudaimonism

    The Buffyverse does have a recognizable moral structure. That structure is eudaimonism, a mode of ethical thought in which the fulfillment of human nature is the standard by which we recognize what is good. The word eudaimonism comes from the ancient Greek term eudaimonia, which is usually translated as happiness. To put it briefly, eudaimonism arises from two premises: that people will always do whatever they think will make them happy, and that it is therefore the job of moral theory to show that the morally good life is also the happiest life. Eudaimonistic moral theories argue that human nature is ordered such that people are happier if they live morally good lives. Thus the moral life is the fulfillment of a moral plan or structure that is inherent in human nature.

    This pattern has been seen countless times in the Buffyverse. Throughout Season One of BtVS, our heroine resists her calling as a vampire slayer. Giles’s arguments that slaying is her duty because she is the chosen one fall upon deaf ears. And yet Buffy discovers time and again that she cannot live with herself if she turns her back on the suffering of others when she has the power to help them. In the Season One finale, when she is told that she must sacrifice her life to stop a cataclysmic vampire plot, she balks. But she cannot bear to see her peers continually preyed upon, and so she agrees to make the sacrifice. She does good not because she is called upon to do so by some higher power or duty, but because good, for all the very real pain and sacrifice it requires, is still less painful than the alternative.

    She follows a very similar arc in the finale of Season Five. She announces in one scene that she is willing to refuse a supreme sacrifice even if it would be wrong to do so, rejecting moral arguments based on duty. But she ultimately makes just such a sacrifice, because it is, she explains, the work that I have to do (The Gift). Not my duty, but "the work that I have to do." She has to do it not because the alternative is wrong—she has already rejected that argument—but because the alternative is unbearable. This good-people-are-happier-than-evil-people story has also been played out on Angel in the characters of Angel and Cordelia, who have each tried to turn away from the good life, only to find that they are miserable doing anything else.⁴

    The Real Tyrant Is ... in Truth a Real Slave—Plato and Eudaimonism

    The school of thought we call eudaimonism actually includes an extraordinary variety of ethical thought. The label could reasonably be used to describe thinkers as diverse as the ultrapious St. Augustine and the ultra-impious David Hume. However, the particular philosopher whose thought most directly illuminates the eudaimonism of the Buffyverse is Plato, specifically in the eudaimonist ethics he lays out in his most important work, the Republic.

    The Buffyverse evokes the eudaimonism of the Republic for two reasons. First, in the Republic Plato’s attention is focused directly on a moral question that the Buffyverse also frequently raises: who is happier, the just person (that is, the morally good person) or the unjust person? Early in the Republic Plato describes a magic ring, the Ring of Gyges, which will render its wearer invisible. Such a ring could be used to commit any crime with no chance of being caught (359b–360d).⁵ Plato uses this ring to focus our minds on the contrast between following the rules out of fear of punishment and following the rules because following them is really better. Given the opportunity to do evil with perfect impunity, would we be better off doing so? Second, several of the hypothetical examples Plato uses to illustrate his arguments are very closely mimicked or evoked by stories from the Buffyverse. For example, Buffy’s invisible crime spree in the episode Gone bears a striking resemblance to Plato’s argument concerning the Ring of Gyges.

    Plato argues in the Republic that we should strive to be just rather than unjust because the just person is happier than the unjust person. We will have to simplify his argument to treat it in the limited space available here, but the Buffyverse does not exactly delve into great philosophic depth either, so hopefully the subtleties we will miss in this account won’t make much difference for our purposes. Plato depicts the human soul as divided into three parts: reason, the source of contemplation, logic, and judgment; spirit, the source of anger, courage, and pride; and the appetites, the source of almost all our wants and desires. To reduce the account to a simple version, we can say that a just person listens to the voice of reason and controls his appetites, while an unjust person follows his appetites without control.

    Plato’s most important argument is that the just person is most happy because all the parts of his soul are under control and in harmony with one another (443c–445b). This harmony provides happiness for both internal and external reasons; it is a state of psychological peace and serenity, and it also facilitates the discipline and self-control necessary to achieve greater happiness in the world. The unjust person, by contrast, follows his appetites without control. He is miserable because he is constantly torn by the internal conflict among his uncontrolled appetites. He can never be at peace with himself, nor does he have the self-restraint necessary to live a truly happy life. If he is cunning, he can gain power, money, and influence by unjust methods, but his very injustice will make him far unhappier than those rewards can compensate for. Though he is master of all he surveys, he is a slave to his passions; the more powerful he becomes, the more miserable he will make himself. The real tyrant is, even if he doesn’t seem to be so ... in truth a real slave (579d). Deep in his heart, he knows it and detests himself for it.

    There are, inevitably, important differences between Plato’s eudaimonism and the moral framework of the Buffyverse. In particular, the moral role of reason gets very little attention in the Buffyverse. It seems safe to say that the Buffyverse favors a moral psychology similar to that of Rousseau, for whom moral behavior is achieved by a partnership between reason and compassion—a partnership in which compassion, not reason, is the more morally significant element. What is important for our purposes here is the similarity of emphasis in Plato and the Buffyverse on the fundamental question that defines ethics: who is happier, the just person or the unjust person? No other philosopher gives this question a more pivotal role in ethics than Plato does, and—as we have seen above, and will see further below—it is a question the Buffyverse also treats as the central ethical dilemma of human life.

    Living My Own Way, Having a Blast—Faith’s Corruption

    The character whose story most clearly reveals the underlying eudaimonism of the Buffyverse is Faith, the rogue vampire slayer. Faith’s unambiguous (and very self-conscious) pursuit of pleasure above all other things makes her the perfect illustration of eudaimonist ethics. She, unlike most characters in the Buffyverse, knows exactly what she wants and has no qualms about pursuing it. For this reason, her story is not subject to the complicating factors of confusion, self-deception, or indecision; her choices, whether good or evil, and the reasons she makes them are always clear and simple. And since Faith has moved from good to evil and back again, she is in a position to compare the two from experience, so her case most clearly illustrates the choice we face between good and evil.

    When Faith is first introduced, her love of pleasure is heavily emphasized. She regales the group with a lurid story about slaying vampires in the nude, which she wraps up with, God, I could eat a horse. Isn’t it crazy how slayin’ just always makes you hungry and horny? She meets Giles and coos, "If I’d’ve known they came that young and cute, I would’ve requested a transfer. She assesses Buffy: What’s up with B? I mean, she seems wound kinda tight. Needs to find the fun a little? Asked whether she likes slaying, she replies, God, I love it! ... When I’m fighting, it’s like the whole world goes away and I only know one thing—that I’m gonna win and they’re gonna lose. I like that feeling (Faith, Hope, and Trick). The message is not subtle: Faith is interested in food, sex, fun," and beating up her enemies—all very direct and basic sources of pleasure.

    Faith is not a vampire slayer because it is her duty, nor because it is the work she has to do. Faith is positively joyful to be a vampire slayer. As she tells Buffy, slaying is what we were built for. If you’re not enjoying it, you’re doing something wrong. However, her love of vampire slaying is entirely amoral; she doesn’t appear to care very much that slaying serves a moral purpose. Staking a vamp gets her juiced, and leaves her hungry for more. Buffy denies that she feels the same way, and after a particularly hard-fought victory Faith turns to her and says, Tell me you don’t get off on this! (Bad Girls). So at this point Faith is good only in an external sense. She is a force for good because her actions result in the promotion of good ends, such as the protection of the weak against predators. But she is not internally good. During her time in Sunnydale she never once utters a line reflecting any serious interest in the goals for which she is ostensibly fighting.

    Because she’s a pleasure-seeker and loves vampire slaying for the thrills it provides, naturally when she discovers something even more thrilling—namely, evil—she’s hooked. When she accidentally kills a human, she defiantly refuses to acknowledge the incident’s moral significance, telling Buffy point-blank, I don’t care (Bad Girls). Buffy can’t believe this; she accuses Faith of concealing the pain that she is sure Faith is feeling over the incident: I know what you’re feeling because I’m feeling it, too.... Like something sick creeped inside you and you can’t get it out. We get some indication that Faith does feel this; her cool facade occasionally shows cracks. But Faith suppresses her guilt because feeling guilt is painful. Above all Faith loves pleasure and hates pain, so she decides to enjoy being a killer rather than regretting it. We’re warriors, she says defiantly. We’re built to kill. She tells Buffy that if she feels sad or guilty over the death of an innocent bystander, that’s your loss. Pleasure is Faith’s only standard; to feel pain for any reason is, by definition, repugnant. When she makes her final leap to evil, she calls it living my own way, having a blast ... It feels good (Consequences). All she needs to know is that evil is more enjoyable than good.

    Or at least, so it seemed to her at the time. Never having been a truly good person, she had never experienced the pleasure of living a genuinely good life. Her comparison of the good life and the evil life at this point was therefore flawed; she compared the pleasure of the evil life not to the actual pleasure of the good life, which she had never experienced, but only to the pleasure of a life that was externally good but internally amoral. Naturally it seemed to her that evil was the more pleasurable life. She would have a long, dark road to travel

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