Gripla - 20.12.2009, Qupperneq 237

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substantiated by a community and therefore appears in the form of hope
or a vision. In this way, Síðu-Hallr’s position points beyond the ethos of
the Free State while the apparently conflicting position of others does not.
The case of Síðu-Hallr shows that the narrative does not dissolve the per­
spective of ideal morality in ethical substance (in Hegel’s sense). His posi­
tion provides a critical vision that works against the ruling moral order
and, in fact, reveals its own limitations.
Among several things, Njáls saga demonstrates the enormous effect
that individual vices can have on society: repeatedly, defects of character
and individual inability or unwillingness to control temper are mentioned
as reasons for unfortunate chains of events. virtues and vices are all the
more important where institutions are weak.
one of the effects of a good social structure is to neutralize the effects
of personal virtues and vices. this requires political processes that are con­
ducive to peace and flourishing of the community, a system of political
institutions that channels conflicts and secures the rights of citizens. A
well-functioning political system is a precondition both for social peace
and the flourishing of individuals. the virtues are necessary in moral life
but the precondition for this is a political structure which reduces the effect
of personal virtues and vices upon the handling of social affairs. this is a
political reading of the virtue­based morality of the sagas. It rests on the
argument that the morality of virtue is, as such, insufficient to solve the
main task of morality, i.e. to resolve conflicts that threaten our very co­
existence.
on the basis of this reading, it makes sense to say that Njála describes
a society that is groping its way toward the rule of law.67 from a primarily
ideological perspective, it makes sense to say that the saga describes an
ethos in the process of transformation from heathen values to Christian
values. But a political interpretation emphasizes the role of the social need
for peace and sees the ethical transformation as one from a rigid imperative
of revenge to a more deliberative means of handling conflict resolution.
The latter breeds a culture of negotiation and reconciliation which fosters
a strong emphasis on good will, moderation and sáttgirni. A case can be
made for the position that this ”willingness to find compromise solutions”
67 Cf. Þorsteinn Gylfason, “Introduction” to Njal’s Saga, xxvii.
An etHoS In tRAnSfoRMAtIon