By Alasdair MacIntyre
"t is whatever to have a e-book, dedicated to sure particularly crucial technical philosophical questions, that's more likely to produce so passionate a response." —[i]New York assessment of Books
"A impressive synthesis . . . ." —Richard Rorty
"A beautiful new learn of ethics. . . ." —Newsweek
"The most sensible publication of philosophy in years." —John Gardner
"To name this a very good booklet is to be patronizing; it truly is a big booklet, one who must be up or spoke back. 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 straight 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 concerns raised via the various admirers and critics who made After Virtue this type of broadly learn and mentioned paintings of philosophy. bearing in mind the discussion generated by means of his e-book during the last 3 years, he elaborates his place at the courting 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 significant conclusions to rational justification and demonstrates extra the responsibility of philosophy to the area and instances it seeks to explain.
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Additional resources for After Virtue: A Study in Moral Theory (2nd Edition)
G. 522c–e), or to ﬂee Athens (Crito; cf. Phd. 98d–99a). These actions – call them “Socrates’ actions” – attest to his profound concern for justice (Ap. 17c, 18a, 32a–33a, 35c–d, 39b; Crito; G. 521c9–d3, 522b9–c1; Phd. 118a). 37 I make two assumptions while examining Socrates’ actions. , wisdom, are a single condition of the soul. Socrates argues for this claim in the Protagoras,38 while the Apology and Crito seem silent on it. However, when arguing that the Apology and Crito conﬂict with the Protagoras (understood as endorsing PH), it seems acceptable to assume that they agree on the unity of virtue.
However, I have not yet addressed anti-hedonism’s most pressing argumentative burden: to explain, in a way that is not merely ad hoc, why Socrates introduces hedonism into the conversation without apparent prompting. Now suppose that anti-hedonists could explain why Socrates introduces PH in a way sensitive to its immediate context (Protagoras 349d–62a) and its wider context (the whole dialogue). Suppose this 81 82 Rudebusch probably intends the latter claim; see Rudebusch 1999, 90, 126, 145 n.
17c, 18a, 32a–33a, 35c–d, 39b; Crito; G. 521c9–d3, 522b9–c1; Phd. 118a). 37 I make two assumptions while examining Socrates’ actions. , wisdom, are a single condition of the soul. Socrates argues for this claim in the Protagoras,38 while the Apology and Crito seem silent on it. However, when arguing that the Apology and Crito conﬂict with the Protagoras (understood as endorsing PH), it seems acceptable to assume that they agree on the unity of virtue. Second, I assume that PH treats life as a good, even though it is absent from the list of goods at 354b (“group 4” above).