By Alasdair MacIntyre
"[I]t is whatever to have a ebook, dedicated to yes relatively valuable technical philosophical questions, that is prone to produce so passionate a response." —New York evaluate of Books
"A extraordinary synthesis . . . ." —Richard Rorty
"A beautiful new research of ethics. . . ." —Newsweek
"The top e-book of philosophy in years." —John Gardner
"To name this a great publication is to be patronizing; it really is a major booklet, one who must be up or replied. it can be an outstanding 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 famous right away as an important and in all probability arguable critique of up to date ethical philosophy. Now, in a brand new bankruptcy, Alasdair MacIntyre responds to the questions and issues raised via the numerous admirers and critics who made After Virtue this type of greatly learn and mentioned paintings of philosophy. taking into consideration the discussion generated via his ebook during the last 3 years, he elaborates his place at the courting of philosophy to historical past, the virtues and the problem of relativism, and the connection of ethical philosophy to theology. In doing so, MacIntyre sustains the claims of his valuable conclusions to rational justification and demonstrates additional the responsibility of philosophy to the area and occasions it seeks to describe.
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Additional resources for After virtue : a study in moral theory
I became a Thomist after writing After Virtue in part because I became convinced that Aquinas was in some respects a better Aristotelian than Aristotle, that not only was he an excellent interpreter of Aristotle’s texts, but that he had been able to extend and deepen both Aristotle’s metaphysical and his moral enquiries. And this altered my standpoint in at least three ways. In After Virtue I had tried to present the case for a broadly Aristotlian account of the virtues without making use of or appeal to what I called Aristotle’s metaphysical biology.
And, if the answer to those two questions is ‘Yes’, is it perhaps the case that it is only from the standpoint of some rival tradition that this predicament can be understood and from the resources of that same rival tradition that the means of overcoming this predicament can be found? When the adherents of a tradition are able through such acts of imagination and questioning to interrogate some particular rival tradition, it is always possible that they may be able to conclude, indeed that they may be compelled to conclude that it is only from the standpoint of their own tradition that the difficulties of that rival tradition can be adequately understood and overcome.
Nonetheless all these fragments are reembodied in a set of practices which go under the revived names of physics, chemistry and biology. Adults argue with each other about the respective merits of relativity theory, evolutionary theory and phlogiston theory, although they possess only a very partial knowledge of each. Children learn by heart the surviving portions of the periodic table and recite as incantations some of the theorems of Euclid. Nobody, or almost nobody, realizes that what they are doing is not natural science in any proper sense at all.