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Ideas of Alasdair MacIntyre, by Text
[British, b.1929, Professor at Duke University, North Carolina.]
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1967
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A Short History of Ethics
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Ch. 1
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p.11
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8001
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'Dikaiosune' is justice, but also fairness and personal integrity
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Ch. 3
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p.18
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8002
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Sophists don't distinguish a person outside one social order from someone outside all order
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Ch. 7
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p.59
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8005
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'Happiness' is a bad translation of 'eudaimonia', which includes both behaving and faring well
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Ch. 7
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p.64
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8006
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When Aristotle speaks of soul he means something like personality
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Ch. 9
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p.110
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8008
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The Bible is a story about God in which humans are incidental characters
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Ch.10
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p.124
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8012
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The value/fact logical gulf is misleading, because social facts involve values
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Ch.10
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p.126
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8013
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In the Reformation, morality became unconditional but irrational, individually autonomous, and secular
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Ch.11
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p.152
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8021
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The Levellers and the Diggers mark a turning point in the history of morality
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Ch.11
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p.155
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8022
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I am naturally free if I am not tied to anyone by a contract
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Ch.13
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p.187
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8023
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My duties depend on my identity, which depends on my social relations
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Ch.17
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p.233
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8031
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Fans of natural rights or laws can't agree on what the actual rights or laws are
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1981
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After Virtue: a Study in Moral Theory
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p.15
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7097
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Virtue is secondary to a role-figure, defined within a culture [Statman]
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Ch. 1
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p.2
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8034
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We still have the appearance and language of morality, but we no longer understand it
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Ch. 2
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p.12
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8035
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In trying to explain the type of approval involved, emotivists are either silent, or viciously circular
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Ch. 2
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p.13
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8037
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The expression of feeling in a sentence is in its use, not in its meaning
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Ch. 2
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p.13
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8036
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Unlike expressions of personal preference, evaluative expressions do not depend on context
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Ch. 2
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p.14
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8038
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Since Moore thinks the right action produces the most good, he is a utilitarian
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Ch. 2
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p.19
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8040
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Emotivism cannot explain the logical terms in moral discourse ('therefore', 'if..then')
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Ch. 2
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p.21
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8042
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Nowadays most people are emotivists, and it is embodied in our culture
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Ch. 3
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p.27
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8043
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Characters are the masks worn by moral philosophies
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Ch. 4
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p.38
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8045
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The failure of Enlightenment attempts to justify morality will explain our own culture
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Ch. 4
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p.48
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8047
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Philosophy has been marginalised by its failure in the Enlightenment to replace religion
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Ch. 5
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p.56
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8048
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When 'man' is thought of individually, apart from all roles, it ceases to be a functional concept
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Ch. 5
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p.57
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8049
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Moral judgements now are anachronisms from a theistic age
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Ch. 6
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p.67
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8050
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There are no natural or human rights, and belief in them is nonsense
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Ch. 6
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p.67
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8051
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Mention of 'intuition' in morality means something has gone wrong with the argument
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Ch. 7
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p.78
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8052
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To find empiricism and science in the same culture is surprising, as they are really incompatible
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Ch. 8
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p.83
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8053
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Twentieth century social life is re-enacting eighteenth century philosophy
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Ch. 8
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p.84
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8054
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Social sciences discover no law-like generalisations, and tend to ignore counterexamples
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Ch. 8
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p.92
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8055
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If God is omniscient, he confronts no as yet unmade decisions, so decisions are impossible
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Ch. 8
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p.95
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8056
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AI can't predict innovation, or consequences, or external relations, or external events
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Ch. 8
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p.97
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8057
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Unpredictability doesn't entail inexplicability, and predictability doesn't entail explicability
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Ch. 9
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p.112
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8058
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Maybe we can only understand rules if we first understand the virtues
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Ch.15
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p.204
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8059
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The good life for man is the life spent seeking the good life for man
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Ch.16
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p.212
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8060
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In the 17th-18th centuries morality offered a cure for egoism, through altruism
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Ch.16
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p.214
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8061
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If morality just is emotion, there are no external criteria for judging emotions
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Ch.18
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p.241
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8062
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Proof is a barren idea in philosophy, and the best philosophy never involves proof
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p.201
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p.221
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21050
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I can only make decisions if I see myself as part of a story
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1988
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Whose Justice? Which Rationality?
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p.1
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23080
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Liberals debate how conservative or radical to be, but don't question their basics
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p.352
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p.273
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10356
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Relativism can be seen as about the rationality of different cultural traditions [Kusch]
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