एलास्डेयर मैकिन्टायर
आधुनिक नैतिकता टुकड़ों का एक उलझा ढेर है; अच्छे जीवन को समझने के लिए हमें सद्गुणों और उन्हें वहन करने वाली परंपराओं की ओर लौटना होगा।
पृष्ठभूमि
आफ़्टर वर्चू: आधुनिकता ने सद्गुणों की परंपरा खो दी है – अरस्तू की ओर वापसी।
मुख्य विचार
- सद्गुण और परंपरा
- अभ्यास (practice)
- जीवन की कथात्मक एकता
प्रभाव
जिनसे प्रभावित 7
अरस्तू
जिनसे प्रभावित
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”
साक्ष्य: AI मसौदा
अरस्तू › 384–322 ईसा पूर्व
थामस एक्विनास
जिनसे प्रभावित
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”
साक्ष्य: AI मसौदा
थामस एक्विनास › लगभग 1225–1274
कार्ल मार्क्स
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
कार्ल मार्क्स › 1818–1883
लुडविग विट्गेंश्टाइन
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
लुडविग विट्गेंश्टाइन › 1889–1951
ई. ई. इवांस-प्रिचर्ड
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
ई. ई. इवांस-प्रिचर्ड › 1902–1973
के. ई. लोग्स्ट्रुप
जिनसे प्रभावित
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)
साक्ष्य: AI मसौदा
के. ई. लोग्स्ट्रुप › 1905–1981
जी. ई. एम. एन्सकॉम्ब
जिनसे प्रभावित
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”
साक्ष्य: AI मसौदा
जी. ई. एम. एन्सकॉम्ब › 1919–2001
आलोचना
जिनकी आलोचना की 5
डेविड ह्यूम
जिनकी आलोचना की
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)
साक्ष्य: AI मसौदा
डेविड ह्यूम › 1711–1776
इमानुएल कांट
जिनकी आलोचना की
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)
साक्ष्य: AI मसौदा
इमानुएल कांट › 1724–1804
फ़्रीडरिश नीत्शे
जिनकी आलोचना की
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
साक्ष्य: AI मसौदा
फ़्रीडरिश नीत्शे › 1844–1900
जॉन राल्स
जिनकी आलोचना की
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
साक्ष्य: AI मसौदा
जॉन राल्स › 1921–2002
रॉबर्ट नॉजिक
जिनकी आलोचना की
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”
साक्ष्य: AI मसौदा
रॉबर्ट नॉजिक › 1938–2002
कृतियाँ
- 1981आफ़्टर वर्चू
नीत्शे या अरस्तू? – राल्स, नॉजिक और प्रबोधन-नैतिकता की आलोचना।
मत
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.
जीवन और संदर्भ
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.
अन्य प्रमुख कृतियाँ
- A Short History of Ethics (1966)
- After Virtue (1981)
- Whose Justice? Which Rationality? (1988)
- Three Rival Versions of Moral Enquiry (1990)
- Dependent Rational Animals (1999)
इनमें आता है
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