After Virtue: A Study in Moral Theory (3rd Edition) by Alasdair MacIntyre

By Alasdair MacIntyre

While After Virtue first seemed in 1981, it used to be famous as an important and in all likelihood arguable critique of up to date ethical philosophy. Newsweek known as it “a lovely new learn of ethics through one of many most desirable ethical philosophers within the English-speaking world.” considering the fact that that point, the e-book has been translated into greater than fifteen international languages and has bought over 100000 copies. Now, twenty-five years later, the college of Notre Dame Press is happy to unencumber the 3rd version of After Virtue, which incorporates a new prologue “After Virtue after 1 / 4 of a Century.”
In this vintage paintings, Alasdair MacIntyre examines the old and conceptual roots of the belief of advantage, diagnoses the explanations for its absence in own and public lifestyles, and gives a tentative inspiration for its restoration. whereas the person chapters are wide-ranging, as soon as pieced jointly they contain a penetrating and centred argument concerning the fee of modernity. within the 3rd version prologue, MacIntyre revisits the relevant theses of the booklet and concludes that even if he has discovered greatly and has supplemented and subtle his theses and arguments in different works, he has “as but chanced on no cause of leaving behind the foremost contentions” of this publication. whereas he acknowledges that his belief of humans as virtuous or vicious wanted not just a metaphysical but in addition a organic grounding, finally he is still “committed to the thesis that it's only from the point of view of a truly assorted culture, one whose ideals and presuppositions have been articulated of their classical shape by way of Aristotle, that we will be able to comprehend either the genesis and the problem of ethical modernity.”

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Extra resources for After Virtue: A Study in Moral Theory (3rd Edition)

Sample text

We have objective moral values , objective moral duties in the divine commands , and moral accountability. Dr. Kurtz hasn 't disputed any of those points . Instead , what he has done is brought up red herrings . " Of course, we can . I agree with that . You don 't need to believe in God in order to recognize that you ought to love your children rather than torture them . But the question is , what is the ontological founda­ tion of that objective moral duty that we often sense? And that is , as he said , the central ethical question that needs to be addressed .

Young children learn what they ought and ought not do from education and experience . Adults likewise learn from experience . It is through such learning that we are able to cultivate our moral sensibilities . These do not depend sim­ ply upon the commandment of religious authority. Rather, such sensibilities permit us to frame decisions in the light of rational inquiry. Often our deci­ sions are difficult to make . Often we face moral quandaries where there is a choice not between good and bad or right and wrong , but between incompat­ ible goods or the lesser of two evils .

Craig says that he doesn't want to debate the existence of God . But he spends all of his time attacking athe­ ism and I ' ve been arguing that you can be good without belief in God , and I ' ve defined that as humanistic good , and he has not really dealt with hu­ manism. Humanism is a noble ethic that developed during the Renaissance period , a period during which human beings became secularized . They looked at the world in the here and now. They were not concerned about other-worldly val­ ues .

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