“…This criticism has ranged from classical mandates for Christian moral formation (Graff, 1987) to mid-twentieth-century interests in democratic dispositions (Seubert, 1941), to contemporary concerns with representation and social justice in the literature and media (Toliver, 2021). And where narrative ethics has been framed using the classical language of virtue formation (Nussbaum, 1992), moral thought experiments (Morson, 2013), or Levinasian-inspired encounters with alterity and the "Other" (Newton, 1995), scholars in rhetorical narratology have explicitly avoided extensive a priori theoretical commitments (Phelan, 2014) and instead regarded the framework as a flexible toolkit for examining narrative resources, available for a range of ethical literary criticism (consider, e.g., the recent rise of critical race and queer narratologies; see Sohn, 2014 andWarhol &Lanser, 2015).…”