By Alasdair MacIntyre
"[I]t is whatever to have a publication, dedicated to sure rather primary technical philosophical questions, that's prone to produce so passionate a response." —New York overview of Books
"A amazing synthesis . . . ." —Richard Rorty
"A attractive new research of ethics. . . ." —Newsweek
"The most sensible booklet of philosophy in years." —John Gardner
"To name this a great e-book is to be patronizing; it truly is a major publication, one who must be up or responded. it can be a very good one, as are all turning issues in a tide of drama whose protagonists have inspiration their classes inexorable." —Choice, February 1982
When After Virtue first seemed in 1981, it used to be well-known instantaneously as an important and possibly debatable critique of latest ethical philosophy. Now, in a brand new bankruptcy, Alasdair MacIntyre responds to the questions and concerns raised by way of the numerous admirers and critics who made After Virtue this type of generally learn and mentioned paintings of philosophy. considering the discussion generated through his publication over the last 3 years, he elaborates his place at the dating of philosophy to background, the virtues and the problem of relativism, and the connection of ethical philosophy to theology. In doing so, MacIntyre sustains the claims of his primary conclusions to rational justification and demonstrates additional the responsibility of philosophy to the area and instances it seeks to describe.
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Extra resources for After virtue : a study in moral theory
They will still take themselves to have excellent reasons for rejecting any invitation to adopt the standpoint of any other rival and incompatible tradition, even in imagination, for if the basic principles that they now assert are true and rationally justified, as they take them to be, then those assertions advanced by adherents of rival traditions that are incompatible with their own must be false and must lack rational justification. So they will continue—perhaps indefinitely—to defend their own positions and to proceed with their own enquiries, unable to recognize that those enquiries are in fact condemned to sterility and frustration.
Notice that this history, being one of decline and fall, is informed by standards. It is not an evaluatively neutral chronicle. The form of the narrative, the division into stages, presuppose standards of achievement and failure, of order and disorder. It is what Hegel called philosophical history and what Collingwood took all successful historical writing to be. So that if we are to look for resources to investigate the hypothesis about morality which I have suggested, however bizarre and improbable it may appear to you now, we shall have to ask whether we can find in the type of philosophy and history propounded by writers such as Hegel and Collingwood—very different from each other as they are, of course—resources which we cannot find in analytical or phenomenological philosophy.
Parts of this book have been read to various groups and their extended critical responses have been most valuable to me. In particular I must name the group that studied the Foundations of Ethics together for three years at the Hastings Center with the aid of a grant from the National Endowment for the Humanities—short passages from papers presented to that group in Volumes III and IV of the series on The Foundations of Ethics and its Relationship to the Sciences (1978 and 1980) reappear in Chapters 9 and 14 of this book and I am grateful to the Hastings Institute of Society, Ethics and the Life Sciences for permission to reprint them.