By Alasdair MacIntyre
"[I]t is anything to have a booklet, dedicated to yes really significant technical philosophical questions, that's prone to produce so passionate a response." —New York assessment of Books "A extraordinary synthesis . . . ." —Richard Rorty "A beautiful new research of ethics. . . ." —Newsweek "The most sensible publication of philosophy in years." —John Gardner "To name this a superb booklet is to be patronizing; it truly is a huge e-book, person who should be up or replied. it can be a very good one, as are all turning issues in a tide of drama whose protagonists have idea their classes inexorable." —Choice, February 1982 whilst After advantage first seemed in 1981, it was once well-known immediately as an important and probably debatable critique of up to date ethical philosophy. Now, in a brand new bankruptcy, Alasdair MacIntyre responds to the questions and issues raised by way of the numerous admirers and critics who made After advantage any such extensively learn and mentioned paintings of philosophy. considering the discussion generated by means of his booklet during the last 3 years, he elaborates his place at the courting of philosophy to heritage, the virtues and the difficulty of relativism, and the connection of ethical philosophy to theology. In doing so, MacIntyre sustains the claims of his vital conclusions to rational justification and demonstrates additional the responsibility of philosophy to the realm and instances it seeks to explain.
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Extra resources for After Virtue: A Study in Moral Theory, Second Edition
Beeskow: Ortus (= Jahrbuch der ständigen Konferenz mitteldeutsche Barockmusik). Yates, Frances (1966): The Art of Memory. London: Routledge & Kegan Paul. Zagorin, Peter (1990): Ways of Lying. Dissimulation, Persecution, and Conformity in Early Modern Europe. : Harvard University Press. Zijlstra, Samme (2000): Om de ware gemeente en de oude gronden. Geschiedenis van de dopersen in de Nederlanden 1531 – 1675. Hilversum: Verloren. Zwierlein, Cornel (2007): “‘(Ent-)Konfessionalisierung’ (1935) und ‘Konfessionalisierung’ (1981)”, in: Archive for Reformation History 98, 199 – 230.
904 – 905), but refuses to “forbear laughing” (1. 1. 163 – 166). 859) says “the magnificent Armado” (1. 1. 698) turns his own faith to 2 For the argument that there is “an unmistakable parallel between Shakespeare’s King of Navarre, who sets up a scholarly academy and takes a vow that he subsequently breaks, and the actual King of Navarre”, however, cf. in particular Slights 1993, 74 f. et passim; and Richmond 1977. For the prominence of the story of the Choice of Hercules in Love’s Labour’s Lost, cf.
Too Long for a Play: Shakespeare and the Wars of Religion 45 Shakespeare would return to the prodigal prince “Redeeming time when men think least” with the “reformation” of Hal (1 Henry IV, 1. 2. 195), who some imagine inspired by his namesake from Navarre (Hillman 2002, 188 – 190). So if Henri IV was a model for this transformation from rouØ into ruler, that may explain why Henry V remains such a hermeneutic puzzle, for according to historians the war of words over the sincerity of this turncoat’s faith “dominated public discourse as no other issue did in early modern France” (Wolfe 1993, 188).
After Virtue: A Study in Moral Theory, Second Edition by Alasdair MacIntyre