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. His best-known book, After Virtue (1981), spurred the profound...

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. His best-known book, After Virtue (1981), spurred the profound revival of virtue ethics. Moreover, MacIntyre, unlike so many of his contemporaries, has exerted a deep influence beyond the bounds of academic philosophy. 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. Written by a distinguished roster of philosophers, this volume will have a wide appeal outside philosophy to students in the social sciences, law, theology, and political theory. Mark C. Murphy is Associate Professor of Philosophy at Georgetown University. He is author of Natural Law and Practical Rationality (Cambridge, 2001) and An Essay on Divine Authority (Cornell, 2002), as well as of a number of articles on natural law theory, political obligation, and Hobbes' moral, political, and legal philosophy. His papers have appeared in Ethics, Philosophy and Public Affairs, Nous, Faith and Philosophy, Law and Philosophy, American Philosophical Quarterly, the Thomist, and elsewhere.

In this lively look at current debates in American philosophy, leading philosophers talk candidly about the changing character of their discipline. In the spirit of Emerson's The American Scholar, this book explores the identity of the American philosopher. Through informal conversations, the...

In this lively look at current debates in American philosophy, leading philosophers talk candidly about the changing character of their discipline. In the spirit of Emerson's The American Scholar, this book explores the identity of the American philosopher. Through informal conversations, the participants discuss the rise of post-analytic philosophy in America and its relations to European thought and to the American pragmatist tradition. They comment on their own intellectual development as well as each others' work, charting the course of American philosophy over the past few decades. Giovanna Borradori, in her substantial introduction, explains the history of the analytic movement in America and the home-grown reaction against it. In the late nineteenth and early twentieth centuries, American philosophy was a socially engaged interdisciplinary enterprise. In transcendentalism and pragmatism, then the dominant currents in American thought, philosophy was connected to history, psychology, and public issues. But in the 1930s, the imported European movement of logical positivism redefined philosophical discourse in terms of mathematical logic and theory of language. Under the influence of this analytic view, American philosophy became a professionalized discipline, divorced from public debate and intellectual history and antagonistic to the other, more humanistic tradition of continental thought. The American Philosopher explores the opposition between analytic and continental thought and shows how recent American work has begun to bridge the gap between the two traditions. Through a reexamination of pragmatism, and through an attempt to understand philosophy in a more hermeneutical way, the participants narrow the distance between America's distinctly scientific philosophy and Europe's more literary approach. Moving beyond classical analytic philosophy, the participants confront each other on a number of topics. The logico-linguistic orientations of Quine and Davidson come up against the more discursive, interdisciplinary agendas of Rorty, Putnam, and Cavell. Nozick's theory of pluralist anarchism goes face-to-face with the aesthetic neo-foundationalism of Danto. And Kuhn's hypothesis of paradigm shifts is measured against MacIntyre's ethics of "virtues." Borradori's conversations offer an unconventional portrait of the way philosophers think about their work; scholars and students will not be its only beneficiaries, so will everyone who wonders about the current state of American philosophy.

The most comprehensive collection of its kind, Ethics is organized into three sections, providing instructors with flexibility in designing and teaching a variety of courses in moral philosophy. Opening with Alasdair MacIntyre's discussion of the importance of the history of ethics, the first...

The most comprehensive collection of its kind, Ethics is organized into three sections, providing instructors with flexibility in designing and teaching a variety of courses in moral philosophy. Opening with Alasdair MacIntyre's discussion of the importance of the history of ethics, the first section, Historical Sources, moves from classical thought (Plato, Aristotle, Epicurus, and Epictetus) through medieval views (Augustine and Aquinas) to modern theories (Hobbes, Butler, Hume, Kant, Bentham, and Mill). It culminates with the religiosity of Kierkegaard, the pessimism of Schopenhauer, the nihilism of Nietzsche, the pragmatism of James and Dewey, and the existentialism of Camus and Sartre. The readings are reprinted in their entirety wherever possible. The second section, Modern Ethical Theory, begins with James Rachels' overview of recent developments, and includes many of the most important essays of the twentieth century. The discussion of utilitarianism, Kantianism, egoism, and relativism continues in the work of major contemporary philosophers (Williams, Brandt, Feinberg, Foot, and Rachels). Landmark selections (Moore, Ross, Stevenson, Baier, Hare, Harman, and Gauthier) reflect concern with moral language and the justification of morality. The concepts of justice (Rawls), rights (Feinberg), and saintliness (Urmson and Wolff) are explored, as well as recent views on the importance of virtue ethics (MacIntyre and Rachels), and an ethic influenced by feminist concerns (Held). Peter Singer's discussion of the significance of applied ethics opens the third section, Contemporary Moral Problems. The readings present the current debates over abortion (Thomson, Tooley, and Sterba), euthanasia (Rachels and Foot), famine relief (Singer and Arthur), animal rights (Regan and Cohen), the death penalty (van den Haat and Nathanson), and affirmative action (Hill and Kekes).

The last four decades have seen a remarkable revival of interest in the virtues, which lay at the heart of ancient and medieval moral philosophy. This collection is the first general survey of this revival, containing specially commissioned articles on topics central to virtue ethics and virtue...

The last four decades have seen a remarkable revival of interest in the virtues, which lay at the heart of ancient and medieval moral philosophy. This collection is the first general survey of this revival, containing specially commissioned articles on topics central to virtue ethics and virtue theory, written by a distinguished international team of philosophers. It represents the state of the art in this subject, and will set the agenda for future work. Topics covered in How Should One Live? include: practical virtue ethics; ancient views of the virtues; impartiality and partiality; Kant and the virtues; utilitarianism and the virtues; the virtues and human nature; natural and artificial virtues; virtue and the good life; the vices; virtue and the emotions; virtue and politics; feminism, moral education, and the virtues; and virtue and community.

Whatever might be said about Hauerwas--and there is plenty--no one has ever accused him of being boring, and in this book he delivers another jolt to all those who think that Christian theology is a matter of indifference to our secular society. Combative, incisive, always provocative, here he takes...

Whatever might be said about Hauerwas--and there is plenty--no one has ever accused him of being boring, and in this book he delivers another jolt to all those who think that Christian theology is a matter of indifference to our secular society. Combative, incisive, always provocative, here he takes on some of the most time-honored values and troubling questions that mark our day--and in doing so reveals the pertinence of a critique of liberalism from a Christian perspective.