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	Alasdair MacIntyre - Wikipedia, the free encyclopedia
		Alasdair Chalmers MacIntyre (born January 12, 1929 in Glasgow, Scotland) is a philosopher primarily known for his contribution to moral and political philosophy but known also for his work in history of philosophy and theology.
		MacIntyre was educated at the institution now known as Queen Mary, University of London, and has a Master of Arts from the University of Manchester.
		MacIntyre emphasises the importance of moral goods defined in respect to a community of virtuous persons engaged in a practice (this is what MacIntyre calls internal goods) rather than focusing on practice-independent phenomena such as the obligation of a moral agent (deontological ethics) or on the consequences of a particular moral act (utilitarianism).
	en.wikipedia.org /wiki/Alasdair_MacIntyre (1072 words)

	Political Philosophy of Alasdair MacIntyre [Internet Encyclopedia of Philosophy]
		Alasdair MacIntyre was born in 1929, in Glasgow, Scotland.
		MacIntyre demonstrates this with regard to philosophers by a comparison of the positions of John Rawls and Robert Nozick on what justice is, positions which are mutually exclusive, but internally coherent.
		MacIntyre believes that emotivism is a false doctrine, because we can in fact rationally determine the best possible life for human beings and therefore can have moral judgments that are more than mere preferences, but it is nevertheless a doctrine that many people today subscribe to, and they act as though it is true.
	www.iep.utm.edu /p/p-macint.htm (12164 words)

	Alasdair Macintyre (Site not responding. Last check: 2007-10-10)
		MacIntyre felt that the failure of philosophy occurred during and after the 'Enlightenment' of the 18th century.
		MacIntyre is referring here to the way in which St Thomas Aquinas had 'baptised' Aristotelian virtues and the concept of the 'telos' of humanity for the Church, and the rejection of these concepts by philosophers from Hume onwards.
		Macintyre suggests that the chat show and games show hosts are examples of people who engage in such therapy 'en masse'.
	homepage.ntlworld.com /rsposse/virtueethics2.htm (1562 words)

	Alasdair MacIntyre, religion & the university by Maurice Cowling
		MacIntyre’s account of psychology was given primarily in The Unconscious (1958), which analyzed the “sketchiness” of Freud’s “theoretical background” and criticized the “haze of aspiration” that permitted psychologists to theorize without adequately understanding the logical character of their theories.
		MacIntyre believed that Marxism was a “revelation of Christian eschatology” and the form under which eschatology had had to “enter the modern world.” The motives that had been making men Marxists in the modern world, as he understood them, were the motives that had made men Christians in the Roman Empire.
		MacIntyre was aware of the “sense of affront” that had been caused by the refusal of “Augustine’s high-medieval heirs” to respond to “modernity’s” demand for arguments.
	www.newcriterion.com /archive/12/feb94/cowling.htm (3468 words)

	Alasdair MacIntyre
		MacIntyre argues that the difficulties of the preceding views stem from a false presupposition each shares; that one's identity is some single identifiable element which can be isolated from the many elements of one's character.
		MacIntyre argues that unless you know about my intentions, my beliefs, the setting within which the actions occurs, etc., you can't even call what I'm doing an action (as opposed to some nonconscious reflexive movement, as when the doctor whacks your knee with a rubber mallet).
		MacIntyre calls this "Parfit's point", after the philosopher Derek Parfit: the criteria of strict identity (A is A and cannot be not-A) makes identity seem to be an all-or-nothing matter.
	artemis.austincollege.edu /acad/phil/mhebert/Intro/macintyr.htm (818 words)

	The Achievement of Alasdair MacIntyre
		MacIntyre is a puzzling figure: neither a conservative (in Edmund Burke's classical sense) nor a liberal, he is a man who would like to commit himself fully to a tradition and yet who spots the contradictions in whatever tradition he happens at the moment to subscribe to.
		MacIntyre takes the unity of liberalism, laissez-faire capitalism, Marxism, and utilitarianism not just as proof for his science-fiction metaphor, but also as a pointer to the teleological alternative that is, he believes, the only solution left.
		It is Alasdair MacIntyre's achievement that the distance he speaks of is a little less abysmal, a little less intimidating-and the possibility of a serious encounter between emotivists, rationalists, and Aristotelian Thomists a little bit closer.
	www.leaderu.com /ftissues/ft9608/oakes.html (3447 words)

	Alasdair Chalmers MacIntyre Biography \| Encyclopedia of World Biography
		Alasdair Chalmers MacIntyre was born on January 12, 1929, in Glasgow, Scotland, to John and Emily (Chalmers) MacIntyre.
		Alasdair MacIntyre believed the history of philosophy was profoundly relevant to contemporary life and thought; and the philosophical systems of such figures as Aristotle and Aquinas could and ought to be used as viewpoints from which contemporary thought itself can be criticized.
		MacIntyre argued moral problems can be addressed within the broader confines of a cultural or religious tradition containing substantive principles concerning the meaning and purpose of individual and social life.
	www.bookrags.com /biography/alasdair-chalmers-macintyre (1339 words)

	MacIntyre on Justice and Tradition. by Andy Blunden
		MacIntyre convincingly proves that rationality and ethics are inseparable; that it is impossible for the unjust person to think rationally, or for the irrational person to be just.
		In each of the historical settings that MacIntyre investigates, he is able to show that the type of justice and the type of rationality which appears to the philosophical spokespeople of the community to be necessary and universal, turns out to be a description of the type of citizens of the community in question.
		MacIntyre claims that the Cartesian challenge functions to undermine the claim of any philosophical current which cannot be justified in terms of the consciousness of an isolated, “citizen of nowhere” and his or her desires, and consequently smuggles in the beliefs and illusions liberal individualism as the only valid starting point.
	home.mira.net /~andy/works/macintyre.htm (2821 words)

	20th WCP: Lakatos and MacIntyre on Incommensurability and the Rationality of Theory-change
		MacIntyre, however, affirms incommensurability both as a semantic thesis, and as a thesis about the absence of criteria that are at once common and decisive.
		MacIntyre agrees with Kuhn that mass as defined by Newton and mass as defined within quantum mechanics are concepts embodied in incommensurable bodies of theory (MacIntyre 1984b: 42).
		MacIntyre is aware of this, and adds that it is rational to adopt the theory that does not fail only if can explain the reasons for the defeat of its rival (1984b: 43).
	www.bu.edu /wcp/Papers/Scie/ScieMine.htm (3250 words)

	Peter Sedgwick: The Ethical Dance (1982) (Site not responding. Last check: 2007-10-10)
		A recurrent feature of the MacIntyre vivarium of shadows is a trope of presentation whereby, often with exceptional clarity and force, a pair of radically opposed, fiercely locked moral antagonists are shown to be engaging in common procedures and presuppositions.
		MacIntyre is less interested in these ethical Edens than in the philosophical consequences of man’s self-expulsion from moral community: the Short History is a review of the successive impasses and gyrations of trapped and alienated thinkers, each spinning and then sticking in a mess of incoherently individual intentions or inexplicably benign intuitions.
		MacIntyre eventually offers the language of the virtues as a more faithful medium for the statement of moral dilemmas rather than as a means of reducing the arbitrariness of basic moral decisions.
	www.marxists.org /archive/sedgwick/1982/xx/macintyre.htm (2473 words)

	Alasdair MacIntyre - Cambridge University Press (Site not responding. Last check: 2007-10-10)
		The contribution to contemporary philosophy of Alasdair MacIntyre is enormous.
		This volume focuses on the major themes of MacIntyre's work with critical expositions of MacIntyre's views on the history of philosophy, the role of tradition in philosophical inquiry, the philosophy of the social sciences, moral philosophy, political theory, and his critique of the assumptions and institutions of modernity.
		MacIntyre in the province of philosophy of the social sciences Stephen Turner; 4.
	www.cambridge.org /uk/catalogue/catalogue.asp?isbn=0521790425 (288 words)

	After Virtue A Study in Moral Theory by Alasdair MacIntyre ISBN 0268006113
		MacIntyre's implied assertion that Athens had a rational basis for moral analysis flies in the face of "The Trial of Socrates" and the dramas of Sophocles ("Antigone," for example).
		Alasdair MacIntyre effectively illustrates the greatest moral problems facing our culture today-- problems hundreds of years in the making and with roots beyond mere partisan debate.
		MacIntyre's argument is measured and well-reasoned, and he gives several useful concepts for addressing moral issues, e.g., institutional practices that provide internal rather than external goods, and narratives and stories as constitutive of human existence.
	www.cheapestbookprice.com /reviews/0268006113.html (1380 words)

	Alasdair MacIntyre and Martha Nussbaum
		A Critique of Alasdair MacIntyre and Martha Nussbaum1
		With the quality of "narratability" MacIntyre has won an Archimedic point that allows him to include in his reflections the contexts that had been suppressed by modern moral philosophy without declaring one way of life to be better than others.
		The fact that MacIntyre follows a rather traditional narrative model can also be seen from what he takes to be the main characteristics of a narrative: major importance is accorded to the structure (introduction, middle, ending), the identifiable and describable frame of reference, the causal and chronological order of motives and the intelligibility.
	webdoc.sub.gwdg.de /edoc/ia/eese/artic98/bender/1_98.html (9107 words)

	Commentary Magazine - Whose Justice? Which Rationality?, by Alasdair MacIntyre (Site not responding. Last check: 2007-10-10)
		Since its publication in 1981, Alasdair MacIntyre's earlier book, After Virtue, has attracted a level of general attention seldom accorded to serious works in moral philosophy.
		...MacIntyre helps us to understand why so many people are stymied today in articulating the beliefs that underlie their traditions of inquiry, practice, and public discourse...
		...MacIntyre is a master of the history of ideas, but the history of ideas is not the master of history...
	www.commentarymagazine.com /Summaries/V85I6P66-1.htm (2756 words)

	On MacIntyre
		With a sweeping knowledge of history and an eloquent style of writing, MacIntyre convinces his readers that morality is inseparable from cultural heritage, and that different ways of reasoning – different ways of thinking – are in constant conflict.
		MacIntyre’s work is required reading for all those who want to understand what it means to be virtuous, and what it means to have a cultural identity and a tradition.
		On Alasdair MacIntyre is ideal for those who seek an introduction to the most current and controversial philosophical debates.
	www.und.nodak.edu /instruct/weinstei/onmacintyre.htm (350 words)

	THEORY and METHOD
		It is MacIntyre's central theme that this social transformation has left us with a fragmentary collection of moral ideas which cannot provide ethical guidance, and which are no match for the social dislocation and impoverishment of life that the spread of capitalism produces, particularly in its bureaucratic forms.
		MacIntyre writes very much as a philosopher, and the interest of his books lies to a large extent in his treatment of particular philosophical issues, such as the nature of practical rationality or the character of liberalism.
		This is a difficult problem for MacIntyre because he sees rational criteria as necessarily tradition-dependent, but he seeks to resolve it by drawing on post- positivist accounts of scientific development.
	www.rdg.ac.uk /RevSoc/archive/volume10/number1/10-1h.htm (1045 words)

	Alasdair MacIntyre: of Marx and morality\|8Apr06\|Socialist Worker
		MacIntyre’s contribution to this debate, which Thompson later said was of the “first importance”, sought to develop Thompson’s ideas in a direction which would immunise them against these attacks on Marxism.
		Similarly, MacIntyre argued that the forms of cooperative humanity that became a possibility with the emergence of the modern working class, and have been realised in periods of workers’ struggle, can act as a vantage point from which to examine other societies.
		MacIntyre’s defence of socialist humanism thus led in the direction of a rescue of authentic Marxism from Stalinism.
	www.socialistworker.co.uk /article.php?article_id=8621 (761 words)

	Whose Justice? Whose Rationality? by Alasdair MacIntyre
		In the field of ethics, MacIntyre has spawned a revival of interest in Aristotelian ethics with such force that it is now generally recognized as a serious rival to the two major strands of moral philosophy that have been dominant in the West since the Enlightenment: untilitarianism and Kantianism.
		MacIntyre's writings are interesting in this context because, like many Muslims, he is very strongly opposed to many aspects of modernism and liberalism for what turn out to be ultimately religious reasons.
		MacIntyre pins responsibility for the collapse of Western ethics on the Enlightenment.
	www.al-islam.org /al-tawhid/whosejustice/1.htm (1245 words)

	Alasdair MacIntyre
		Alasdair MacIntyre is one of the most innovative philosophers writing in untechnical English today.
		Practices, MacIntyre tells us, are found in some form or other across all human cultures and in a sense constitute goals for human desire.
		In conclusion, we might say that MacIntyre maintains that it is hardly arbitrary to either act virtuously or to accept the philosophical commitments of a given tradition; a position illuminated and supplemented in all his later writings.
	www.philosophers.co.uk /cafe/phil_oct2002.htm (689 words)

	Whose Justice? Which Rationality?
		MacIntyre examines the problems presented by the existence of rival traditions of inquiry in the cases of four major philosophers: Aristotle, Augustine, Aquinas, and Hume.
		MacIntyre expands his line of reasoning to the concepts of justice and rationality.
		MacIntyre asserts that although a tradition may fail by its own standards, the answer to any question about justice depends upon the historical, social, and cultural situation of the respondent and upon how he sees himself.
	www.ou.edu /cas/psc/bookmacintyre2.htm (842 words)

	Amazon.com: After Virtue: A Study in Moral Theory: Books: Alasdair C. MacIntyre (Site not responding. Last check: 2007-10-10)
		Edith Stein: A Philosophical Prologue, 1913-1922 by Alasdair MacIntyre $29.95
		MacIntyre interjects that there is another alternative: go back to the source of the Enlightenment project.
		MacIntyre thinks so, and he spends a large amount of time laying the groundwork for a revived account of such a system.
	www.amazon.com /After-Virtue-Study-Moral-Theory/dp/0268006113 (2017 words)

	Foundations of Political Theory
		In "MacIntyre in the Province of the Philosophy of the Social Sciences" Stephen P. Turner undertakes to explain the genesis of MacIntyre's idea of tradition-bound rationality as emerging from his participation in disputes in the social sciences, especially those concerning (roughly) problems in the fact-value distinction and questions about normativity that arise therefrom.
		MacIntyre's thought in this area is directed against the notion of "the state." The state, on his view, "is unable to justify itself without bearing a substantive conception of the good, but the state is entirely unfit to bear a substantive conception of the good" (152).
		In the concluding essay, "MacIntyre's Critique of Modernity," Terry Pinkard offers an unorthodox reading of MacIntyre wherein he is best understood as a post-Kantian thinker who accepts the "primacy of practical reason" but who sees that reason as needing to be embedded in a social practice in order to avoid both incoherence and individualism (194).
	www.political-theory.org /books/reviews/murphy-macintyre.html (1150 words)

	[No title]
		MacIntyre argues that philosophy in general and ethics in particular cannot proceed by means of reasoning from neutral, self-evident facts accepted by all rational persons.
		MacIntyre, professor of philosophy at Vanderbilt University, unravels these and other such questions by linking the concept of justice to what he calls practical rationality.
		Alasdair MacIntyre's writings on ethics, political philosophy, philosophy of religion, philosophy of the social sciences and the history of philosophy have established him as one of the philosophical giants of the last fifty years.
	www.bigbrother.net /~mugwump/MacIntyre/books_by_alisdair_macintyre.html (1206 words)

	[No title]
		Alasdair MacIntyre between Aristotle and Marx, by Emile Perreau-Saussine.
		Lakatos and MacIntyre on Incommensurability and the Rationality of Theory-change, Robert Miner, University of Notre Dame.
		Alasdair MacIntyre, religion & the university, by Maurice Cowling.
	www.ratzingerfanclub.com /MacIntyre (496 words)

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