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Profile: Alasdair MacIntyre (University of Notre Dame)
  1.  21
    Alasdair C. MacIntyre (2007). After Virtue: A Study in Moral Theory. University of Notre Dame Press.
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  2.  19
    Alasdair MacIntyre (1988). Whose Justice? Which Rationality? University of Notre Dame Press.
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  3.  12
    Alasdair Macintyre (2001). Dependent Rational Animals-Why Human Beings Need the Virtues. Mind 110 (437):225-229.
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  4.  83
    Alasdair MacIntyre (1999). Social Structures and Their Threats to Moral Agency. Philosophy 74 (3):311-329.
    Imagine first the case of J (who might be anybody, jemand). J used to inhabit a social order, or rather an area within a social order, where socially approved roles were unusually well-defined. Responsibilities were allocated to each such role and each sphere of role-structured activity was clearly demarcated. These allocations and demarcations were embodied in and partly constituted by the expectations that others had learned to have of those who occupied each such role. For those who occupied those roles (...)
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  5.  69
    Alasdair Macintyre & Joseph Dunne (2002). Alasdair Macintyre on Education: In Dialogue with Joseph Dunne. Journal of Philosophy of Education 36 (1):1–19.
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  6.  6
    Stewart R. Sutherland & Alasdair Macintyre (1992). Three Rival Versions of Moral Enquiry. Philosophical Quarterly 42 (167):253.
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  7.  1
    Alasdair MacIntyre (2016). 56. Whose Justice? Which Rationality? In Bernard Williams (ed.), Essays and Reviews: 1959-2002. Princeton University Press 283-288.
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  8.  8
    Alasdair MacIntyre & Claude Levi-Strauss (1967). The Savage Mind. Philosophical Quarterly 17 (69):372.
    "Every word, like a sacred object, has its place. No _précis_ is possible. This extraordinary book must be read."—Edmund Carpenter, _New York Times Book Review _ "No outline is possible; I can only say that reading this book is a most exciting intellectual exercise in which dialectic, wit, and imagination combine to stimulate and provoke at every page."—Edmund Leach, _Man _ "Lévi-Strauss's books are tough: very scholarly, very dense, very rapid in argument. But once you have mastered him, human history (...)
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  9. Alasdair MacIntyre (2003). Is Patriotism a Virtue? In Derek Matravers & Jonathan E. Pike (eds.), Debates in Contemporary Political Philosophy: An Anthology. Routledge, in Association with the Open University
    This is the text of The Lindley Lecture for 1984, given by Alasdair Maclntyre, a Scottish philosopher.
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  10.  13
    Alasdair Macintyre (1991). Three Rival Versions of Moral Enquiry: Encyclopaedia, Genealogy, and Tradition. Inquiry 34:255.
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  11. Alasdair MacIntyre (2009). God, Philosophy, Universities: A Selective History of the Catholic Philosophical Tradition. Rowman & Littlefield Publishers.
    Alasdair MacIntyre has written a selective history of the Catholic philosophical tradition, designed to show how belief in God informed and informs philosophical enquiry in different historical and social settings.
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  12.  6
    Alasdair MacIntyre (2016). 38. After Virtue: A Study in Moral Theory. In Bernard Williams (ed.), Essays and Reviews: 1959-2002. Princeton University Press 184-186.
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  13. Alasdair MacIntyre (1976). Toward a Theory of Medical Fallibility. Journal of Medicine and Philosophy 1 (1):13-23.
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  14. Alasdair C. MacIntyre (1998). The Macintyre Reader. University of Notre Dame Press.
  15.  29
    Alasdair C. MacIntyre (1998). A Short History of Ethics: A History of Moral Philosophy From the Homeric Age to the Twentieth Century. Routledge.
    Widely acknowledged to be the perfect introduction to the subject, this important text presents in concise form an insightful yet exceptionally complete history of moral philosophy in the West, from the Greeks to contemporary times.
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  16. John J. Davenport, Anthony Rudd, Alasdair C. Macintyre & Philip L. Quinn (2001). Kierkegaard After Macintyre Essays on Freedom, Narrative, and Virtue.
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  17. Alasdair Macintyre (1990). Moral Dilemmas. Philosophy and Phenomenological Research 50:367-382.
    Against theses of Bernard Williams and Bas C. van Fraassen, it is argued that there are no facts about moral dilemmas, characterizable independently of any moral theory. It is further argued that any adequate theory which denies that there are genuine moral dilemmas must provide a convincing account of how and why moral agents take themselves to be in dilemmatic situations. The ability of rationalist theories, which deny that genuine moral dilemmas occur, to provide such account is examined. Aquinas's contribution (...)
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  18.  98
    Alasdair MacIntyre (1999). Moral Pluralism Without Moral Relativism. The Proceedings of the Twentieth World Congress of Philosophy 1:1-8.
    When we deny the truth of someone else’s moral beliefs and give our grounds for so doing, we make or imply judgments about the inadequacy of their reasons for belief and about the causes of their belief. And we presuppose a difference between them and us in both respects. In so doing we provide matter for a shared philosophical inquiry about the relevant types of reason and cause. It is a mark of rational disagreement on matters of serious moral import (...)
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  19.  99
    Alasdair MacIntyre (2010). On Being a Theistic Philosopher in a Secularized Culture. Proceedings of the American Catholic Philosophical Association 84:23-32.
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  20. Alasdair C. MacIntyre (1966). A Short History of Ethics: A History of Moral Philosophy From the Homeric Age to the Twentieth Century. University of Notre Dame Press.
     
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  21.  90
    Alasdair MacIntyre (1986). Which God Ought We to Obey and Why? Faith and Philosophy 3 (4):359-371.
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  22.  59
    Alasdair MacIntyre (1984). Does Applied Ethics Rest on a Mistake? The Monist 67 (4):498-513.
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  23.  19
    Alasdair MacIntyre (2008). Richard Rorty (1931 – 2007). Common Knowledge 14 (2):183-192.
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  24. Alasdair MacIntyre (1967). Egoism and Altruism. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York, Macmillan 2--462.
     
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  25.  55
    Alasdair Macintyre (2009). The Very Idea of a University: Aristotle, Newman, and Us. British Journal of Educational Studies 57 (4):347 - 362.
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  26.  67
    Alasdair MacIntyre (1992). Plain Persons and Moral Philosophy. American Catholic Philosophical Quarterly 66 (1):3-19.
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  27.  3
    G. Haydon, Alasdair Macintyre, Anthony Quinton & Bernard Williams (1988). Education and Values: The Richard Peters' Lectures. British Journal of Educational Studies 36 (3):271-271.
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  28.  20
    Alasdair MacIntyre (2008). What More Needs to Be Said? A Beginning, Although Only a Beginning, at Saying It. Analyse & Kritik 30 (1):261 - 267.
    The responses to my critics are as various as their criticisms, focusing successively on the distinctive character of modern moral disagreements, on the nature of common goods and their relationship to the virtues, on how the inequalities generated by advanced capitalist economies and by the contemporary state prevent the achievement of common goods, on issues concerning the nature of the self, on what it is that Marx's theory enables us to understand and on how some Marxists have failed to understand, (...)
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  29. Alasdair MacIntyre (2010). Hegel on Faces and Skulls. In Arto Laitinen & Constantine Sandis (eds.), Hegel on Action. Palgrave Macmillan
     
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  30.  48
    Alasdair MacIntyre (1973). The Essential Contestability of Some Social Concepts. Ethics 84 (1):1-9.
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  31.  26
    Alasdair MacIntyre (2014). Ends and Endings. American Catholic Philosophical Quarterly 88 (4):807-821.
    The question posed in this paper is: Is there an end to some type of activity which is the end of any rational agent? It approaches an answer by a critical examination of one view of human beings that excludes this possibility, that advanced by Harry Frankfurt. It is argued that once we have distinguished, as Frankfurt does not, that which we have good reason to care about from that which we do not have good reason to care about, we (...)
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  32. Alasdair MacIntyre (2009). Intractable Moral Disagreements. In Lawrence Cunningham (ed.), Intractable Disputes About the Natural Law: Alasdair Macintyre and Critics. University of Notre Dame Press
     
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  33.  54
    Alasdair MacIntyre (2008). Interview - Alasdair MacIntyre. The Philosophers' Magazine 40 (40):47-48.
    Alasdair MacIntyre’s seminal book After Virtue was central in the rehabilitation of the Aristotelian approach to ethics. His work in moral and political philosophy is among the most important of his generation, and is influenced by Marx, Aquinas, Aristotle, and conversion to Roman Catholicism. He is a permanent senior research fellow at the University of Notre Dame.
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  34. Alasdair C. MacIntyre (1971). Against the Self-Images of the Age. New York,Schocken Books.
     
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  35.  32
    Alasdair MacIntyre (1985). Relativism, Power and Philosophy. Proceedings and Addresses of the American Philosophical Association 59 (1):5 - 22.
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  36.  76
    Alasdair MacIntyre (2010). Cohen, G. A. Why Not Socialism? Princeton, NJ: Princeton University Press, 2009 . Pp. 83. $14.95 (Cloth). Ethics 120 (2):391-395.
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  37.  17
    Alasdair MacIntyre (1986). The Intelligibility of Action. In Joseph Margolis, Michael Krausz & Richard M. Burian (eds.), Rationality, Relativism, and the Human Sciences. M. Nijhoff 63--80.
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  38.  84
    Alasdair Macintyre (1982). How Moral Agents Became Ghosts or Why the History of Ethics Diverged From That of the Philosophy of Mind. Synthese 53 (2):295 - 312.
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  39.  17
    Alasdair MacIntyre (2007). Moral Animals: Ideals and Constraints in Moral Theory by Catherine Wilson. Philosophy and Phenomenological Research 75 (3):716-726.
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  40.  15
    Alasdair MacIntyre (2008). How Aristotelianism Can Become Revolutionary. Philosophy of Management 7 (1):3-7.
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  41.  47
    Alasdair MacIntyre (1994). Critical Remarks on The Sources of the Self by Charles Taylor. [REVIEW] Philosophy and Phenomenological Research 54 (1):187 - 190.
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  42.  59
    Alasdair MacIntyre (1983). The Magic in the Pronoun "My":Moral Luck. Bernard Williams. Ethics 94 (1):113-.
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  43.  16
    Alasdair MacIntyre (2011). How Aristotelianism Can Become Revolutionary : Ethics, Resistance, and Utopia. In Paul Blackledge & Kelvin Knight (eds.), Philosophy of Management. University of Notre Dame Press 3-7.
  44.  78
    Alasdair MacIntyre (2008). Review of G.E.M. Anscombe, Faith in a Hard Ground: Essays on Religion, Philosophy and Ethics. [REVIEW] Notre Dame Philosophical Reviews 2008 (10).
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  45. Alasdair MacIntyre (2007). After Virtue: A Study in Moral Theory, Third Edition. University of Notre Dame Press.
    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.” Since that time, the book has been translated into more than fifteen foreign languages and has sold over one hundred thousand copies. Now, twenty-five years later, the University of Notre Dame Press is pleased to release the third edition of (...)
     
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  46. Alasdair MacIntyre (2007). Edith Stein: A Philosophical Prologue, 1913-1922. Rowman & Littlefield Publishers.
    Edith Stein lived an unconventional life. Born into a devout Jewish family, she drifted into atheism in her mid teens, took up the study of philosophy, studied with Edmund Husserl, the founder of phenomenology, became a pioneer in the women's movement in Germany, a military nurse in World War I, converted from atheism to Catholic Christianity, became a Carmelite nun, was murdered at Auschwitz-Birkenau in 1942, and canonized by Pope John Paul II.
     
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  47.  8
    D. Z. Phillips, Alasdair MacIntyre & Paul Ricoeur (1971). The Religious Significance of Atheism. Philosophical Quarterly 21 (82):93.
  48.  58
    Alasdair MacIntyre (2010). Danish Ethical Demands and French Common Goods: Two Moral Philosophies. European Journal of Philosophy 18 (1):1-16.
    Abstract: Is Knud Eiler Løgstrup's conception of the ethical demand as deeply incompatible with the central theses of 20th century French Thomistic moral philosophy as it seems to be? Discussion of this question requires attention to both the Lutheran and the phenomenological background of Løgstrup's thought; a consideration of the Danish and French social contexts in which the claims of the two moral philosophies were developed; and an enquiry into how far aspects of each are complementary to rather than in (...)
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  49.  20
    Alasdair MacIntyre (2013). Philosophical Education Against Contemporary Culture. Proceedings of the American Catholic Philosophical Association 87:43-56.
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  50.  19
    Alasdair Macintyre (1998). Review: What Can Moral Philosophers Learn From the Study of the Brain? [REVIEW] Philosophy and Phenomenological Research 58 (4):865 - 869.
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