to have become almost total. One need only think in this regard of those whom MacIntyre challenges, Gewirth, Dworkin, Rawls, Nozick, and, despite his valiant resistance, MacIntyre himself. For MacIntyre's resistance to have succeeded, his juxtaposition of classical virtue with liberal individualism would have to have been recast as the juxtaposition of the ethical, sittliches self with its substantive, qualitatively specific duties and rights, with the moral "person." And the hermeneutical understanding of finite ethical consciousness would have to have been juxtaposed with the analytical reasoning of external reasoning or Raisonnieren.25
Our task now is to lay bare Sittlichkeit's structure of embeddedness-in or, in Heidegger's language upon which Gadamer builds so extensively, the structure of immer schon unterwegs sein in -- always being already under way in something, namely, the language that we speak. We have seen that ethical understanding is an instance of such being under way in something, an instance of our participation in the language that we have inherited, that sustains us, and in which we reach our ethical understandings. We must now turn to Gadamer's overall treatment of language itself so that on the basis of the insights we might attain concerning our relationship to language, we may then proceed to give clearer definition to the dialogical process of reaching ethical understanding in language and, more generally, to the idea of a hermeneutical ethics.