Sunday, August 12, 2007
“After Virtue is a striking work. It is clearly written and readable. The nonprofessional will find MacIntyre perspicuous and lively. He stands within the best modern traditions of writing on such matters.” —New York Review of Books
“MacIntyre's arguments deserve to be taken seriously by anybody who thinks that the mere acceptance of pluralism is not the same thing as democracy, who worries about politicians wishing to give opinions about everything under the sun, and who stops to think of how important Aristotelian ethics have been for centuries.” —The Economist
When After Virtue first appeared in 1981, it was recognized as a significant and potentially controversial critique of contemporary moral philosophy. Newsweek called it “a stunning new study of ethics by one of the foremost moral philosophers in the English-speaking world. Now, twenty-five years later, the University of Notre Dame Press is pleased to release the third edition of After Virtue, which includes a new prologue “After Virtue after a Quarter of a Century.”
In this classic work, Alasdair MacIntyre examines the historical and conceptual roots of the idea of virtue, diagnoses the reasons for its absence in personal and public life, and offers a tentative proposal for its recovery. While the individual chapters are wide-ranging, once pieced together they comprise a penetrating and focused argument about the price of modernity. In the Third Edition prologue, MacIntyre revisits the central theses of the book and concludes that although he has learned a great deal and has supplemented and refined his theses and arguments in other works, he has “as yet found no reason for abandoning the major contentions” of this book. He remains “committed to the thesis that it is only from the standpoint of a very different tradition, one whose beliefs and presuppositions were articulated in their classical form by Aristotle, that we can understand both the genesis and the predicament of moral modernity.”
Alasdair MacIntyre is research professor of philosophy at the University of Notre Dame. He is the author of numerous books, including Whose Justice? Which Rationality? and Three Rival Versions of Moral Enquiry: Encyclopaedia, Genealogy, and Tradition, both also published by the University of Notre Dame Press.
Posted by Ali Rizvi at 5:14 a.m.
"Chapter Two of this work provides a sustained critique of Taylor's short book A Catholic Modernity? (1999). This work provides the fullest statement so far of Taylor's personal religious outlook, and Fraser finds many problems with his statement of belief. As Fraser sees it, Taylor does not practice the openness to other belief systems that he preaches when it comes to comparing Christianity and Buddhism; his idea that theism provides a more robust source for unconditional love is unfounded; his choice of the sixteenth century Jesuit missionary Matteo Ricci as a model for Catholics today is troubling, given Ricci's commitment to conversion rather than tolerance of other religions; and Taylor is ultimately incapable of providing a persuasive account of transcendence.
Fraser is careful to indicate that his critique of Taylor's Catholicism is not based on any hostility to religion, spirituality or transcendence: he is only attacking Taylor's handling of these issues. In Chapters 3-5, Fraser argues that thinkers in the Marxist tradition offer superior alternative ways for thinking about some of the questions of time, death, transcendence, moral and spiritual sources outside the subject, and the relationship of art to the modern identity. Thus Walter Benjamin and Ernst Bloch have better conceptions of transcendence and Theodore Adorno is more helpful in thinking about aesthetics and identity. Once again, the comparison with these figures is not adventitious: they are all thinkers with whom Taylor engages at some point or another. Fraser regrets Taylor's failure to fully exploit the resources they offer for thinking about the questions that concern him. In these comparisons, he sometimes identifies Taylor's commitment to theism as an obstacle to a fuller and more open reading of these thinkers (63, 77, 79, 85, 88, 101). In Chapter 4 he applies this line of argument in his discussion of James Joyce and the idea of epiphanies: Fraser offers a reading of Joyce that emphasizes non-theistic epiphanies and contrasts this with Taylor's more limiting theistic reading of Joyce."
Full review here