阿拉斯戴尔·麦金泰尔

Agora

阿拉斯戴尔·麦金泰尔

1929–2025

初步了解有意简化——人物介绍讲得更多

现代道德是一堆碎片的杂烩；要理解美好的生活，我们必须回到德性以及承载德性的传统。

定位

政治哲学与伦理学（20—21世纪） · 北欧 · 伦理学, 社会与历史

《追寻美德》：现代性丢失了美德的传统——回到亚里士多德。

核心思想

美德与传统
实践
一个生命的叙事统一性

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影响

受影响于 7

亚里士多德

受其影响
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”
依据: AI 草稿
亚里士多德 › 公元前384—前322年
托马斯·阿奎那

受其影响
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”
依据: AI 草稿
托马斯·阿奎那 › 约1225–1274年
卡尔·马克思

受其影响
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)
依据: AI 草稿
卡尔·马克思 › 1818–1883
路德维希·维特根斯坦

受其影响
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)
依据: AI 草稿
路德维希·维特根斯坦 › 1889–1951
爱德华·埃文思-普里查德

受其影响
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)
依据: AI 草稿
爱德华·埃文思-普里查德 › 1902–1973
K. E. 洛格斯特鲁普

受其影响
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)
依据: AI 草稿
K. E. 洛格斯特鲁普 › 1905–1981
G. E. M. 安斯康姆

受其影响
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”
依据: AI 草稿
G. E. M. 安斯康姆 › 1919–2001

批评

批评了 5

大卫·休谟

批评了
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)
依据: AI 草稿
大卫·休谟 › 1711–1776
伊曼努尔·康德

批评了
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)
依据: AI 草稿
伊曼努尔·康德 › 1724–1804
弗里德里希·尼采

批评了
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
依据: AI 草稿
弗里德里希·尼采 › 1844–1900
约翰·罗尔斯

批评了
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
依据: AI 草稿
约翰·罗尔斯 › 1921–2002
罗伯特·诺齐克

批评了
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”
依据: AI 草稿
罗伯特·诺齐克 › 1938–2002

作品

1981追寻美德
尼采还是亚里士多德？——对罗尔斯、诺齐克和启蒙道德的批判。

立场

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.

生平与背景

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.