ألسدير ماكنتاير
الأخلاق الحديثة ركام من الشظايا؛ ولنفهم الحياة الطيبة علينا أن نعود إلى الفضائل والتقاليد التي تحملها.
التموضع
«بعد الفضيلة»: فقدت الحداثة تقليد الفضائل – فلنعد إلى أرسطو.
الأفكار الرئيسة
- الفضيلة والتقليد
- الممارسة
- الوحدة السردية للحياة
التأثير
تأثّر بـ 7
أرسطو
تأثّر بـ
MacIntyre answered the choice ‘Nietzsche or Aristotle’ with Aristotle, recasting the virtues as excellences acquired within practices, narratives and traditions (After Virtue, 1981). A. MacIntyre, After Virtue (1981); SEP “Virtue Ethics”
التوثيق: مسودة بالذكاء الاصطناعي
أرسطو › 384–322 ق.م
توما الأكويني
تأثّر بـ
MacIntyre moved from Aristotle to Aquinas, defending Thomism as able to integrate Aristotelian and Augustinian traditions of enquiry (Whose Justice? Which Rationality?, 1988). A. MacIntyre, Whose Justice? Which Rationality? (1988); Three Rival Versions of Moral Enquiry (1990); SEP “Virtue Ethics”
التوثيق: مسودة بالذكاء الاصطناعي
توما الأكويني › نحو 1225–1274
كارل ماركس
تأثّر بـ
MacIntyre began as a Marxist critic of liberal society (Marxism: An Interpretation, 1953) and kept Marx’s critique of capitalism after his turn to Aristotle (After Virtue, 1981). A. MacIntyre, Marxism: An Interpretation (1953); Marxism and Christianity (1968); After Virtue (1981); K. Knight (ed.), The MacIntyre Reader (1998)
التوثيق: مسودة بالذكاء الاصطناعي
كارل ماركس › 1818–1883
لودفيغ فيتغنشتاين
تأثّر بـ
MacIntyre’s early conceptual study of Freud treated the unconscious as a descriptive rather than explanatory concept, a method commentators link to Wittgenstein (The Unconscious, 1958). A. MacIntyre, The Unconscious: A Conceptual Analysis (1958; rev. 2004)
التوثيق: مسودة بالذكاء الاصطناعي
لودفيغ فيتغنشتاين › 1889–1951
إيفانز بريتشارد
تأثّر بـ
MacIntyre used Evans-Pritchard’s Zande material to ask whether one can understand a way of life without one’s own standards of rationality (‘Is Understanding Religion Compatible with Believing?’, 1964). A. MacIntyre, “Is Understanding Religion Compatible with Believing?”, in J. Hick (ed.), Faith and the Philosophers (1964), repr. in B. Wilson (ed.), Rationality (1970); E. E. Evans-Pritchard, Witchcraft, Oracles and Magic among the Azande (1937)
التوثيق: مسودة بالذكاء الاصطناعي
إيفانز بريتشارد › 1902–1973
ك. إ. لوغستروب
تأثّر بـ
MacIntyre introduced Løgstrup’s The Ethical Demand to English readers (with H. Fink, 1997) and asked what a Thomist might learn from his account of trust and dependence (2007). H. Fink and A. MacIntyre, introduction to K. E. Løgstrup, The Ethical Demand (1997); A. MacIntyre, “Human Nature and Human Dependence: What Might a Thomist Learn from Reading Løgstrup?”, in S. Andersen and K. van Kooten Niekerk (eds.), Concern for the Other (2007)
التوثيق: مسودة بالذكاء الاصطناعي
ك. إ. لوغستروب › 1905–1981
إليزابيث أنسكوم
تأثّر بـ
MacIntyre took up Anscombe’s thesis that the moral ‘ought’ survives from a lost law conception of ethics in diagnosing modern moral discourse (After Virtue, 1981). A. MacIntyre, After Virtue (1981); G. E. M. Anscombe, “Modern Moral Philosophy”, Philosophy 33 (1958); SEP “Virtue Ethics”
التوثيق: مسودة بالذكاء الاصطناعي
إليزابيث أنسكوم › 1919–2001
النقد
ينتقد 5
ديفيد هيوم
انتقد
MacIntyre read Hume’s grounding of morals in the passions, and his is–ought gap, as part of the failed Enlightenment project of justifying morality (After Virtue, 1981). A. MacIntyre, After Virtue (1981), chs. 4–5; Whose Justice? Which Rationality? (1988)
التوثيق: مسودة بالذكاء الاصطناعي
ديفيد هيوم › 1711–1776
إيمانويل كانط
انتقد
MacIntyre argued that Kant’s attempt to ground morality in pure practical reason fails: universalisability lets through trivial and immoral maxims alike (After Virtue, 1981, chs. 4–5). A. MacIntyre, After Virtue (1981), chs. 4–5; A Short History of Ethics (1966)
التوثيق: مسودة بالذكاء الاصطناعي
إيمانويل كانط › 1724–1804
فريدريك نيتشه
انتقد
MacIntyre credited Nietzsche with exposing the failure of Enlightenment morality, but rejected his solitary great man for an Aristotelian ethics of virtues within practices (After Virtue, 1981). A. MacIntyre, After Virtue (1981), ch. 9 “Nietzsche or Aristotle?”, ch. 18
التوثيق: مسودة بالذكاء الاصطناعي
فريدريك نيتشه › 1844–1900
جون رولز
انتقد
MacIntyre objected that Rawls treats individuals as prior to community and excludes desert, which only a shared conception of the good could ground (After Virtue, 1981, ch. 17). A. MacIntyre, After Virtue (1981), ch. 17
التوثيق: مسودة بالذكاء الاصطناعي
جون رولز › 1921–2002
روبرت نوزيك
انتقد
MacIntyre argued that Nozick’s entitlement theory, like Rawls’s, leaves out desert, and that their rival premises cannot be rationally settled in our culture (After Virtue, 1981, ch. 17). A. MacIntyre, After Virtue (1981), ch. 17 “Justice as a Virtue: Changing Conceptions”
التوثيق: مسودة بالذكاء الاصطناعي
روبرت نوزيك › 1938–2002
الأعمال
نيتشه أم أرسطو؟ – نقد لرولز ونوزيك وأخلاق التنوير.
الموقف
After Virtue opens with a disturbing image: our moral language is like the fragments of a science after a catastrophe – we still use words like “virtue” and “justice,” but the context that once gave them meaning is lost. Hence modern moral debates are interminable. The Enlightenment project of grounding morality in reason alone has failed; the alternative is “Nietzsche or Aristotle.” MacIntyre chose Aristotle: virtues are acquired excellences within shared practices, in the narrative unity of a human life and within living traditions. In later works he argued that rationality itself is bound to traditions. His critique of liberal individualism inspired communitarianism and the revival of virtue ethics.
الحياة والسياق
MacIntyre was born in Glasgow in 1929 and taught in Britain, initially as a Marxist-influenced critic of liberal society. In 1970 he moved to the United States, where he taught at Brandeis, Boston University, Vanderbilt, Duke and, for many years, Notre Dame. In the 1980s he converted to Catholicism and became a Thomist. He died in 2025.
أعمال رئيسة أخرى
- A Short History of Ethics (1966)
- Whose Justice? Which Rationality? (1988)
- Three Rival Versions of Moral Enquiry (1990)
- Dependent Rational Animals (1999)
يرد في
- نقاش «العدالة والمساواة»
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