domingo, 12 de julho de 2026

La complementariedad entre la ética y la política en el pensamiento de Alasdair Macintyre, novo livro de Martín Fernandéz


 

Resumen del libro

Según Alasdair MacIntyre, el ser humano solo puede desarrollarse plenamente en el marco de una comunidad, ya que es allí donde encuentra el entorno propicio para formarse y educarse mediante relaciones sociales significativas. El camino hacia el florecimiento personal exige tanto la práctica de las virtudes morales como de las intelectuales. No obstante, esta práctica solo cobra sentido dentro de un contexto social determinado, dado que las virtudes son, por naturaleza, ejercicios sociales. En este sentido, la realización de la perfección humana está intrínsecamente ligada a la perfección moral y requiere necesariamente de un contexto político adecuado.

Ahora bien, la ética no es una construcción teórica aislada, sino que debe encarnarse en la vida cotidiana. Su aprendizaje es esencialmente práctico y se da en el marco de las actividades comunes que realizan los individuos. La formación en virtudes tiene un efecto dual: por un lado, fortalece al individuo en tanto agente moral autónomo y razonador; por otro, contribuye al bien común, al reconocer que esa autonomía se sostiene en una racionalidad compartida y en vínculos de dependencia mutua. Así, se revela una profunda conexión entre la calidad de la vida política y la práctica ética de quienes forman parte de la sociedad.

Este enfoque permite afirmar que, en la filosofía de MacIntyre, ética y política se complementan mutuamente. No hay posibilidad de una ética efectiva sin un orden político que la sostenga, ni de una política orientada al bien común sin fundamentos éticos sólidos. Solo a partir de esta interdependencia puede pensarse una auténtica integración entre el bien personal y el bien colectivo.

INTRODUCCIÓN

CAPÍTULO 1. APROXIMACIÓN AL PENSAMIENTO DE MACINTYRE

1.1. Escritos y trayectoria académica

1.2. Evolución intelectual

1.3. Conclusiones del capítulo

CAPÍTULO 2. CONTEXTO TEÓRICO

2.1. Liberalismo

2.2. Postmodernismo

2.3. Republicanismo

2.4. Comunitarismo

2.5. Conclusiones del capítulo

CAPÍTULO 3. FUNDAMENTOS EPISTEMOLÓGICOS

3.1. Pertenencia a una tradición de investigación

3.2. Confrontación entre tradiciones

3.3. Metodología narrativa

3.4. Conceptos gnoseológicos

3.5. Investigación interdisciplinar

3.6. Unidad entre praxis y teoría

3.7. Conclusiones del capítulo

CAPÍTULO 4. DIAGNÓSTICO ÉTICO Y POLÍTICO

4.1. Enciclopedismo

4.2. Genealogismo

4.3. Conclusiones el capítulo

CAPÍTULO 5. LA RELACIÓN ENTRE LA ÉTICA Y LA POLÍTICA (I)

5.1. Antropología filosófica

5.2. Ética

5.3. Política

5.4. Conclusiones del capítulo

CAPÍTULO 6. LA RELACIÓN ENTRE LA ÉTICA Y LA POLÍTICA (II)

6.1. Antropología filosófica como fundamento de la ética y la política

6.2. Imprescindible complementariedad entre la ética y la política

6.3. Conclusiones del capítulo

CAPÍTULO 7. ALGUNAS DISCREPANCIAS

7.1. Discrepancias generales

7.2. Discrepancias específicas

7.3. Conclusiones del capítulo

CAPÍTULO 8. CONCLUSIONES GENERALES

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La política del bien común en Macintyre, editado por F. J. de la Torre Díaz. Maximiliano Loria e Lucio Nontol, com capítulo do Prof. Helder Buenos Aires de Carvalho

 


Estamos necesitados de una buena política, de virtudes cívicas, de la prudencia y la participación para perseguir el bien común. El actual contexto político mundial, nos urge a reflexionar sobre el peligro de los nacionalismos y los populismos exacerbados que engendran guerras y miseria. Se está gobernando desde el enfrentamiento, fragmentando las sociedades y comunidades desde su interior más profundo. Cada vez más polarizados, vivimos una política de ganadores y perdedores, de gobierno y oposición. Los proyectos comunes se tornan casi utópicos en estos tiempos de fragmentación y de incremento de las desigualdades. El individualismo extremo hace imposible que nos percibamos compartiendo un mismo destino, una misma tradición y unas mismas responsabilidades compartidas. Está desapareciendo el sentimiento de pertenencia que requiere toda comunidad.

No podemos dejar lo político en manos de minorías, ni podemos pensar que los Estados y mercados son neutrales pues están dejando fuera a millones de personas. Más allá del individualismo y los totalitarismos de Estado, estamos llamados a valorar y fortalecer las asociaciones intermedias como instrumento de libertad, para poner límites a los despotismos y adquirir virtudes políticas.

Siguiendo las huellas de MacIntyre, en este libro un grupo internacional de especialistas ofrecemos una reflexión sobre el valor de la deliberación, la participación, las estructuras intermedias, los bienes comunes, las virtudes políticas, los proyectos compartidos y la visión del ser humano como animal racional, político y dependiente. Esperamos que estas reflexiones aporten intuiciones y luces para una buena política, para una política del bien común.

Capítulo do Prof. Helder B. A. de Carvalho:

La política del bien común en Alasdair Macintyre: las bases necesarias para una agencia política tecnológicamente mediada, responsable y ambientalmente virtuosa
  • Helder Buenos Aires de Carvalho

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    AFTER MODERNITY: Del Noce, Weil, and MacIntyre: The Virtues of Place and Practice (in Light of Transcendence)

     


    After Modernity presents a critical appreciation of the thought of Augusto Del Noce, Simone Weil, and Alasdair MacIntyre, organised around key themes driving the ‘crisis of modernity.’ Although hailing from different philosophical traditions, these thinkers share a concern with the faultlines they perceive to underlie liberal modernity, their insights converging with respect to a good society and polity properly ordered to true ends. Particular emphasis is placed on the loss of transcendence and the need to recover transcendent standards by which to inspire and orient behaviour.


    The study opens with the work of Augusto Del Noce and his analysis of the ‘crisis of modernity.’ Here, Del Noce focuses upon the process of secularisation and the systematic rejection of a metaphysics based on transcendence. The loss of transcendence entailed the loss of moral absolutes, which in turn led ethics being replaced ‘scientism’ and ‘sociologism.’

    The principal focus is placed upon Del Noce’s critical examination of Marxism in relation to what he identified as its internal contradictions. The decomposition of Marxism - the loss of its ‘messianic’ (emancipatory-revolutionary) dimension - entails its disintegration and concomitant reintegration into the bourgeois society Marx sought to transform. Shorn of its emancipatory-revolutionary ‘metaphysics,’ Marx’s critique turns wholly destructive, now being turned against the traditional enemies of the bourgeois – remnants of the old order as well as the working class. That destruction paves the way not for socialism but for the rule of what Del Noce calls ‘great economic organisms’ – the corporations. Del Noce died a month after the fall of the Berlin Wall, and saw the fall as symbolic of Marxism’s fall and as portending modernity’s fall in the West.

    Simone Weil also identified inversion as lying at the source of the confusions and conflicts of the age. She refers to the transcendent as the     supernaturale, pertaining to the ‘other reality.’ Her concern is with attending to the reality of this world in light of the standards of the supernaturale. Her book The Need for Roots examines the causes and consequences of the great uprooting that has taken place in the modern world, weakening societies from within by dissolving ties and loyalties built up over centuries. She proceeds to identify what is required to root human beings in place and in community with others, and what it involved in feeding those roots to encourage their growth. The ‘fundamental life,’ she argues, depends on roots: ‘whoever is uprooted himself uproots others. Whoever is rooted himself doesn’t uproot others.’ That rooting is social, political, and, ultimately, spiritual.

    The study closes with a close critical examination of the work of Alasdair MacIntyre, paying particular attention to his practical philosophy in order to discern how an alternative society and polity, embodying genuine public community, could come to be achieved.

    I argue that MacIntyre is so concerned with exposing the hypocrisy of liberalism - socially embodying its particular conceptions on a large scale in flagrant violation of its claims to neutrality - that he misses the real lesson taught by the dominance of liberalism – conceptions of the good can be socially embodied on a large-scale, and that embodiment is a condition of their effectiveness, as it is of all political philosophies.

    The solution is to end the competition between virtuous communities and the state by creating the one unified political body, properly ordered to right ends, power properly arranged to their levels of competence and responsibility. Such a structure would enable the virtues generated within local communities of the common good to remoralise the whole structure from within.

    • Editora ‏ : ‎ Independently published
    • Data da publicação ‏ : ‎ 10 março 2025
    • Idioma ‏ : ‎ Inglês
    • Número de páginas ‏ : ‎ 401 páginas
    • ISBN-13 ‏ : ‎ 979-8313636252
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    Learning from MacIntyre, editado por Ron Beadle e Geoff Moore

     


    Alasdair MacIntyre is one of the major philosophers of the late twentieth and early twenty-first century. After Virtue, first published in 1981, remains the book for which he is best known but, as this volume testifies, his phenomenal output extends over a period of seven decades. Not only is his output extensive, but its impact, unusually for philosophers, has been wide-ranging. As MacIntyre enters his tenth decade, this book pays tribute not just to his work, but to the way in which it has been influential across disciplines outside of philosophy. Beginning with an intellectual biography, the chapters which follow, written by experts in their fields, explore MacIntyre's contributions to theology, Thomism, moral philosophy, classical philosophy, political philosophy, Marxism, the Frankfurt School, communication, business ethics, sociology, education, law, and therapeutic method. Essential reading for scholars from across these disciplines, and for anyone who wishes to understand MacIntyre's contributions, this volume not only helps readers to appreciate what we may learn from MacIntyre, but also indicates how his work will continue to be influential.

    Sobre o Autor

    Ron Beadle is Professor of Organisation and Business Ethics at Northumbria University, UK. His research has appeared in Business Ethics Quarterly and American Catholic Philosophical Quarterly, amongst others.


    Geoff Moore is Professor of Business Ethics at Durham University Business School, UK. He is the author of     Virtue at Work: Ethics for Individuals, Managers, and Organizations (2017).

    Detalhes do produto

    • Editora ‏ : ‎ Pickwick Publications
    • Data da publicação ‏ : ‎ 30 outubro 2020
    • Idioma ‏ : ‎ Inglês
    • Número de páginas ‏ : ‎ 366 páginas
    • ISBN-10 ‏ : ‎ 1532685238
    • ISBN-13 ‏ : ‎ 978-1532685231
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    Normatività, tradizione e traduzione: Due saggi su Alasdair MacIntyre (Quaderni della rivista Il Pensiero Storico) (Italian Edition)

     


    Alasdair MacIntyre (Glasgow, 1929) è il pensatore che ai tempi in cui furoreggiava il postmoderno ha riproposto all’attenzione del dibattito filosofico contemporaneo il pensiero di Aristotele e di Tommaso d’Aquino, non dimenticando la lezione teologica e pratica di san Benedetto. Etica e politica trovano così una nuova fondazione. Il filosofo scozzese ha saputo fornire argomentazioni solide alla tesi secondo cui ogni comportamento etico avviene sempre all’interno di una tradizione.

    • Editora ‏ : ‎ Independently published
    • Data da publicação ‏ : ‎ 5 maio 2023
    • Idioma ‏ : ‎ Italiano
    • Número de páginas ‏ : ‎ 38 páginas
    • ISBN-13 ‏ : ‎ 979-8393661885
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    Study Guide: After Virtue by Alasdair MacIntyre

     


    Analyzing literature can be hard — we make it easy! This in-depth study guide offers summaries & analyses for all 18 chapters of After Virtue: A Study in Moral Theory by Alasdair MacIntyre. Get more out of your reading experience and build confidence with study guides proven to: raise students’ grades, save teachers time, and spark dynamic book discussions. SuperSummary Study Guides are written by experienced educators and literary scholars with advanced degrees in relevant fields. Here's what's inside:

    • Chapter-by-chapter summaries— Refresh your memory of key events and big ideas
    • Comprehensive literary analysis — Unlock underlying meaning
    • Examination of key figures in the text — Follow character arcs from tragedy to triumph
    • Discussion of themes, symbols & motifs — Connect the dots among recurring ideas
    • Important quotes with explanations — Appreciate the meaning behind the words
    • Essay & discussion topics — Discover writing prompts and conversation starters 
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    Contemporary Aristotelian Ethics: Alasdair Macintyre, Martha Nussbaum, Robert Spaemann - livro de Arthur Madigan

     


    Arthur Madigan's Contemporary Aristotelian Ethics examines the work of Alasdair MacIntyre, Martha Nussbaum, and Robert Spaemann in the context of twentieth-century Anglo-American moral philosophy. By surveying the ways in which these three philosophers appropriate Aristotle, Madigan illustrates two important points: first, that the most pressing problems in contemporary moral philosophy can be addressed using the Aristotelian tradition and, second, that the Aristotelian tradition does not speak with one voice. Madigan demonstrates that Aristotelian moral philosophy is divided on important issues, such as the value of liberal modernity, the character and provenance of our current moral landscape, and the role of nature in Aristotle's ethics.

    Through his examination of MacIntyre, Nussbaum, and Spaemann, Madigan offers a vision for the future of Aristotelian moral philosophy, urging today's philosophers to set a clear educational agenda, to continue refining their concepts and intuitions, and to engage with new conversation partners from other philosophical traditions.



    Excerpt:


    Anglo-American moral philosophers in our period were well aware of issues about the objectivity and justification of ethical claims. These issues were central to the whole project of metaethics. Challenges to these claims went by the names of relativism, skepticism, and subjectivism. So far as I can tell, there was no general agreement about how these challenges should be met.

    Frankena's distinction of three kinds of relativism is perspicuous. The first of these is descriptive relativism, of which the best-known form is cultural relativism. This is the claim, in effect a thesis in sociology or anthropology, that different groups of people, different cultures, have substantively different ethics, i.e., they recognize different things as good or bad, different things as obligatory or forbidden. At a certain level this is clearly true. What is disputed is how fundamental these differences are and what they do or do not entail for normative ethics.

    The second type of relativism is normative relativism. Normative relativism asserts that different cultures should act on their different ethical beliefs or principles. Where descriptive relativism says that people in culture X and people in culture Y have and act on different ethical principles, normative relativism says that it is right for people in culture X to act on their ethical principles and right for people in culture Y to act on their different ethical principles. The Romans are right to do as the Romans do. If, for example, a certain culture regards the claims of honesty as taking precedence over the claims of family loyalty, then people in that culture ought to give precedence to the claims of honesty. But if a certain other culture regards family loyalty as taking precedence over honesty, then people in that culture ought to give precedence to the claims of family loyalty.

    The third type of relativism is metaethical relativism. This is the view that there is no objective rational way of justifying ethical claims, and so, that different, even contradictory, ethical claims are equally justified, or rather equally unjustified. This would seem to be close to, if not identical with, ethical skepticism, which we will take up in a moment.

    Some people have blurred the lines between descriptive or cultural relativism on the one hand and normative and metaethical relativism on the other, or even appealed to cultural relativism in support of normative or metaethical relativism. Moral philosophers in our period tend to criticize those appeals as fallacious. The differences between cultures, even if they go very deep, are not sufficient to establish that either normative or metaethical relativism is true.

    Introductions to ethics in our period did not agree about how to describe the challenges of relativism and skepticism, much less about how to meet them. Ewing discusses skepticism on pp. 26-27, 98, and 110-11 of his Ethics and then gives pp. 111-15 to cultural relativism. He also discusses what he calls the subjective view of ethics on pp. 26-27 and 156-57. Harman, whose index includes only proper names, has no discussion of skepticism or relativism, but his chapter 3 is entitled "Emotivism as Moderate Nihilism." Raphael has no index entries for skepticism or for relativism but does have a couple of entries for subjectivism. Rachels has no entries for skepticism or for relativism, but his second chapter is concerned with cultural relativism and his third chapter with subjectivism. Frankena does not discuss skepticism as such, presumably because he thinks his discussion of metaethical relativism says what needs to be said about it. Readers who look up "Ethical Skepticism" in Paul Edwards's Encyclopedia of Philosophy will be referred to "Emotive Theory of Ethics," "Ethical Relativism," and "Ethical Subjectivism."

    Philosophers in our period apparently recognized that issues about the objectivity and justification of ethical claims were too complex and difficult to be treated, on anything beyond the simplest level, in introductions to ethics. On a higher or more technical level there was no general agreement about how these issues should best be treated. In this situation I would suggest that we draw a rough and ready distinction between two different contexts in which problems of objectivity, justification, relativism, skepticism, and subjectivism come up for discussion. The first context is theoretical: the continuing effort to come to terms with the legacies of Moore, Prichard, Ross, Ayer, Stevenson, Hare, and the heirs to their arguments. The second context is more obviously practical, not to say existential: addressing requests to justify particular claims about duties and obligations, or trying to answer the general question "Why should I be moral?"

    (excerpted from chapter 1)



    • Editora ‏ : ‎ University of Notre Dame Press
    • Data da publicação ‏ : ‎ 15 janeiro 2026
    • Idioma ‏ : ‎ Inglês
    • Número de páginas ‏ : ‎ 284 páginas
    • ISBN-10 ‏ : ‎ 0268207607
    • ISBN-13 ‏ : ‎ 978-0268207601

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