This dissertation is on the nature, character, and power of genuine moral reflection. It is an investigation into the possibility of being virtuous through personal reflection in a world beset by grave wrong. The dissertation begins with an analysis of ordinary men who engaged in radical acts of genocide during the Jewish Holocaust. The historical example prompts a series of questions that drives the dissertation: Can genuine reflection lead an agent to right in a culture of wrong? What is genuine moral reflection (as opposed to pseudo-reflection or rationalization)? Can an ordinary person reflect her way out of a culture that sponsors and promotes evil actions? To probe these questions the dissertation examines Hannah Arendt's conception of the key characteristics of genuine moral reflection. Her analysis is based upon her infamous character-study of Otto Adolph Eichmann. Arendt demonstrates that some forms of evil result from a culpable kind of thoughtlessness involving malignant forms of egotism and a lack of independent, autonomous moral deliberation. After adumbrating various characteristics of genuine reflection, the dissertation examines two major systems that explain the psychological processes and mechanisms operative in genuine moral reflection. The first is that of Mencius, an ancient Chinese moral psychologist, who argues for the inherent goodness of human nature. He argues that human beings are constitutionally endowed with an interrelated set of affective and cognitive attitudes, capacities and powers. While insightful, this system fails to adequately explain culturally sponsored evil. The second system considered stems from the work of David Hume, an Eighteenth Century Scottish philosopher whose research compliments contemporary social, cognitive, and developmental psychology. This approach argues that morality and prosocial behavior is grounded in the development of empathy-related processes that structure affective and cognitive functions within human psychology. Empathic mechanisms lead to the development of fundamental moral emotions—as well as perspective-taking abilities. An empathic-process model contains resources for understanding the origins of hate, bias, prejudice, stereotyping, and discrimination. Strongly developed empathic mechanisms militate against the formation of bias and hatred. The power of personal reflection turns on how concretely empathic-mechanisms and moral emotions are rooted in an agent's character structure.