Livro sobre MacIntyre, Kierkegaard e B. Williams, de 2018.

 This book takes the debate about the (ir)rationality of the transition to ethical life in Kierkegaard’s thought in a significantly new direction. Connecting the field of Kierkegaard studies with the meta-ethical debate about practical reasons, and engaging with Alasdair MacIntyre’s and Bernard Williams’ thought, it explores the rationality of the choices for ethical life and Christian existence. Defending a so-called ‘internalist’ understanding of practical reasons, Compaijen argues that previous attempts to defend Kierkegaard against MacIntyre’s charge of irrationality have failed. He provides a thorough analysis of such fundamental topics as becoming oneself, the ideal of objectivity in ethics and religion, the importance of the imagination, the power and limits of philosophical argument, and the relation between grace and nature. This book will be of great interest to Kierkegaard scholars in philosophy and theology, and, more generally, to anyone fascinated by the rationality of the transition to ethical life and the choice to accept Christianity.

 

 

Livro sobre a tradição do direito natural tem capítulo sobre Alasdair MacIntyre, editado por Francisco José Contreras

Sumário do livro 

About the Authors.- Foreword; Francisco José Contreras.- 1. Aristotle on Practical Rules, Universality, and Law; Jesús Vega.- 2. Cosmopolitanism and Natural Law in Cicero; Fernando Llano.- 3. Natural Law: Autonomous or Heteronomous? The Thomistic Perspective; Diego Poole.- 4. The Competing Sources of Aquinas' Natural Law: Aristotle, Roman Law and the Early Christian Fathers; Anna Taitslin.- 5. God and Natural Law: Reflections on Genesis 22; Matthew Levering.- 6. Natural Right and Coercion; Ana Marta González.- 7. Natural Law and the Phenomenological Given; Marta Albert.- 8. Perspectivism and Natural Law; Ignacio Sánchez Cámara.- 9. International Law and the Natural Law Tradition: The Influence of Verdross and Kelsen on Legaz Lacambra; María Elósegui.- 10. Natural Law Theory in Spain and Portugal; Antonio E. Pérez Luño.- 11. Is the "New Natural Law Theory" Actually a Natural Law Theory?; Francisco José Contreras.- 12. Alasdair MacIntyre on Natural Law; Rafael Ramis-Barceló.- 13. Dworkin and the Natural Law Tradition; María Lourdes Santos.- 14. Public Reason, Secularism, and Natural Law; Iván Garzón.

 

 

Livro "Biografía, filosofía y cristianismo en la obra de Alasdair MacIntyre", do Prof. Lucio Nontol

 Biografía, filosofía y cristianismo es una investigación exhaustiva sobre Alasdair MacIntyre, uno de los pensadores más relevantes y sugerentes de nuestro tiempo; porque analiza su visión del cristianismo, elemento central en su pensamiento desde sus primeros trabajos y hasta ahora nunca abordado de un modo completo y detallado en una investigación como esta. En nuestro contexto iberoamericano ha sido difícil trabajar el pensamiento de MacIntyre y durante décadas los que se han acercado al pensamiento de este autor han sido fácilmente etiquetados de ultraconservadores o neoconservadores. Dichas etiquetas han eclipsado la riqueza de un pensamiento serio, riguroso y siempre en evolución. ¿Por qué su lectura se ha reducido prácticamente a una obra –Tras la virtud- y casi a una serie de páginas –su principio sugerente y su final provocador? ¿Por qué es tan devastador volver a Santo Tomás, a las virtudes, a la comunidad y a la tradición? MacIntyre es un pensador no preocupado por unas ideas sino por un sistema y unas creencias. Más allá de positivismos, postmodernidades y filosofías analíticas para nuestro autor lo más relevante es elaborar un sistema, una cosmovisión coherente. Frente a tanta fragmentación y bricolaje de ideas y creencias, MacIntyre vuelve a poner en evidencia la necesidad en nuestros días de visiones globales y sistemáticas de la realidad pues sólo desde ellas se puede realizar una auténtica crítica a la situación actual. La obra que tienen en sus manos nos hace comprender en profundidad este sistema que nos ofrece MacIntyre contextualizada en el concepto de cristianismo.

 

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Livro de Owen Flanagan dialoga com a perspectiva crítica de Alasdair MacIntyre sobre moralidades

The Geography of Morals is a work of extraordinary ambition: an indictment of the parochialism of Western philosophy, a comprehensive dialogue between anthropology, empirical moral psychology, behavioral economics, and cross-cultural philosophy, and a deep exploration of the opportunities for self, social, and political improvement provided by world philosophy.

We live in multicultural, cosmopolitan worlds. These worlds are distinctive moral ecologies in which people enact and embody different lived philosophies and conceive of mind, morals, and the meaning of life differently from the typical WEIRD -- Western, Educated, Industrialized, Rich, Democratic -- person. This is not a predicament; it is an opportunity. Many think that cross cultural understanding is useful for developing a modus vivendi where people from different worlds are not at each other's throats and tolerate each other. Flanagan presses the much more exciting possibility that cross-cultural philosophy provides opportunities for exploring the varieties of moral possibility, learning from other traditions, and for self, social, and political improvement. There are ways of worldmaking in other living traditions -- Confucian, Daoist, Buddhist, Hindu, Jain, Muslim, Amerindian, and African -- that citizens in Western countries can benefit from. Cross-cultural learning is protection against what Alasdair MacIntyre refers to as being "imprisoned by one's upbringing."

Flanagan takes up perennial topics of whether there is anything to the idea of a common human nature, psychobiological sources of human morality, the nature of the self, the role of moral excellence in a good human life, and whether and how empirical inquiry into morality can contribute to normative ethics. The Geography of Morals exemplifies how one can respectfully conceive of multiculturalism and global interaction as providing not only opportunities for business and commerce, but also opportunities for socio-moral and political improvement on all sides. This is a book that aims to change how normative ethics and moral psychology are done.

 

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Owen Flanagan was born and raised in Westchester County, New York. He is the author of the classics Varieties of Moral Personality (1991) and Consciousness Reconsidered (1992). He lives in Durham, NC, where he is currently James B. Duke Professor of Philosophy and Co-director of the Center for
Comparative Philosophy at Duke University.

 

 

Publicada edição em inglês de biografia intelectual de Alasdair MacIntyre, por Émile Perreau-Saussine

 

This award-winning biography, now available for the first time in English, presents an illuminating introduction to Alasdair MacIntyre and locates his thinking in the intellectual milieu of twentieth-century philosophy.

Winner of the prestigious 2005 Philippe Habert Prize, the late Émile Perreau-Saussine’s Alasdair MacIntyre: Une biographie intellectuelle stands as a definitive introduction to the life and work of one of today’s leading moral philosophers. With Nathan J. Pinkoski’s translation, this long-awaited, critical examination of MacIntyre’s thought is now available to English readers for the first time, including a foreword by renowned philosopher Pierre Manent.

Amid the confusions and contradictions of our present philosophical landscape, few have provided the clarity of thought and shrewdness of diagnosis like Alasdair MacIntyre. In this study, Perreau-Saussine guides his readers through MacIntyre’s lifelong project by tracking his responses to liberalism’s limitations in light of the human search for what is good and true in politics, philosophy, and theology. The portrait that emerges is one of an intellectual giant who comes to oppose modern liberal individualism’s arguably singular focus on averting evil at the expense of a concerted pursuit of human goods founded upon moral and practical reasoning. Although throughout his career MacIntyre would engage with a number of theoretical and practical standpoints in service of his critique of liberalism, not the least of which was his early and later abandoned dalliance with Marxism, Perreau-Saussine convincingly shows how the Scottish philosopher came to hold that Aristotelian Thomism provides the best resources to counter what he perceives as the failure of the liberal project. Readers of MacIntyre’s works, as well as scholars and students of moral philosophy, the history of philosophy, and theology, will find this translation to be an essential addition to their collection.

 

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Trecho do livro. © Reimpressão autorizada. Todos os direitos reservados:

"In the twentieth century, liberalism was the target of two successive waves of critique: communism and fascism. In the 1930s, caught in the grip of these two threats, liberal democracies seemed in the short term to be doomed. In the Second World War, the alliance of liberals and communists triumphed over fascism. Then private property’s adversaries lost the Cold War. Today, liberalism is the only one left in the arena. The conflicts of the twentieth century have demonstrated that the regime that was in its beginning denounced as the weakest proved to be the strongest. But the questions raised by fascists and communists remain. "What place does liberalism give to greatness, to beauty? "ask some. "What place is there for justice?" ask others. These questions still resonate. Beneath the apparent consensus, liberalism is undermined. In 1945 and in 1989, might liberalism have won only by default? The bodies are satisfied, because comfort and security reign supreme. The soul is troubled.

Today, in reaction to the Nazi and Soviet infamies, human rights triumph. We answer totalitarianism with a politics of individual rights. We counter modern tyrannies with a theory of freedom as the absence of coercion. Naturally, these solutions have their merits. But throughout these pages I have tried to explain that in the eyes of Alasdair MacIntyre, they cannot be enough. We must protect ourselves from evil and guard against tyranny, but we must also support the desire for the good and the true, nourish it, and make it bear fruit. Pascal concisely summarizes my conclusions: "It is dangerous to make man see too clearly how he equals the beasts without showing him his greatness.” The passion for taking away our innocence has its limits: the desire to open our eyes to the atrocities of which human beings are capable must not lead to denying that man desires the good and that he is capable of the good. By absolutizing individual rights, we run the risk of ruining the very meaning of freedom that we propose to cultivate, of favoring a deleterious moral relativism, and of losing any sense of worthwhile purpose. Liberalism needs the habits, customs, and mores that individualism tends to destroy. The arrangement of the laws and the balance of powers is not enough: representative democracy also demands a sense of what a fulfilled life can look like. For MacIntyre, the political response that the cruelty of the twentieth century requires does not merely involve techniques of government, a sort of constitutional engineering, and a systematic circumventing of a human nature deemed too unreliable and too dangerous. It also involves, no doubt on a deeper level, nature itself and man himself.

After having for a long time explored human nature with a particular intensity, the West has bracketed off human nature, to the point of separating it from freedom. We must return to this separation. We must anchor freedom in human nature and relate existence to the two sources of the West, to the two desires by which the scholastic philosophers had understood humanity, and around which they had articulated practical reason: the desire to live in society and the desire to know the truth about God. If we believe the tradition with which MacIntyre aligns himself, freedom is not only the power to choose what pleases us. It is also the ability to act to achieve what is obviously good, in the pursuit of perfection. Yet the good is not always obvious. Knowledge of the good generally presupposes a moral authority. Liberalism delegates the search for the good to the individual alone; it affirms that it is up to the individual to find for himself his own idea of happiness. But it is possible that the good can only be discovered, lived, and deepened by a collective effort. It is not enough to say that political reasoning starts from the fact that men are capable of the worst and moral reasoning starts from the fact that men are capable of the best. For we cannot separate or even distinguish an essentially individual and private morality from an essentially amoral politics. Morality develops within a collective framework, which includes an important political dimension. As such, the individual could prove to be powerless to find the good. Often, moral authority is not so much the opposite of freedom as its necessary condition. According to MacIntyre, it is not true that the modern "individual", by freeing himself from moral authority, has won his independence and his title to reason. It is not true that it is only the being who is freed from the grip of tradition that is capable of rationality. That individual has in reality lost his reason. It was the moral authority embodied in a tradition that ensured a minimum of practical rationality."

Novo livro do Prof. José Manuel Giménez Amaya sobre a filosofia de Alasdair MacIntyre e a universidade

El autor pone a disposición de todos aquellos interesados en la figura del filósofo moral Alasdair MacIntyre un extenso estudio de su proyecto sapiencial en relación con la universidad. Completa este trabajo, el ya escrito en el año 2011 y publicado por EUNSA con el título Diagnóstico de la Universidad en Alasdair MacIntyre: génesis y desarrollo de un proyecto antropológico. Como expresa el profesor Sánchez-Migallón en el prólogo a este libro: «Las abundantes páginas que siguen no tienen otro fin, modesto y ambicioso a un tiempo, que el de presentar detalladamente los análisis y la propuesta de MacIntyre, quien proyecta sobre la universidad su visión de la crisis moral moderna y contemporánea. La prolijidad y la amplitud de la argumentación brindan, a la vez que una síntesis muy completa, numerosas pistas y referencias para que otros continúen la tarea de pensar y repensar la universidad».

José Manuel Giménez Amaya es profesor Ordinario de la Facultad Eclesiástica de Filosofía, doctor en Medicina y Cirugía y doctor en Filosofía. Además, ha sido catedrático de Anatomía y Embriología de la Universidad Autónoma de Madrid. Dirige en la actualidad el grupo de investigación Ciencia, Razón y Fe (CRYF) de la Universidad de Navarra. Académico correspondiente de las Reales Academias Nacionales de Farmacia y Medicina y ha sido profesor visitante e investigador del Instituto Tecnológico de Massachusetts, Universidades de Rochester (Nueva York) y California (San Diego) en Estados Unidos, y las Universidades de Heidelberg (Alemania) y Aarhus (Dinamarca).

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Livro "Valoración ética de la modernidad según Alasdair MacIntyre", do Prof. José Manuel Giménez Amaya, na Espanha.

 Según el filósofo británico Alasdair MacIntyre la moral no puede ser comprendida aisladamente del orden social, cultural, político o económico. En este sentido, quien esté interesado hoy en día por el estudio de la ética no debería desentenderse del análisis del contexto de la Modernidad. A raíz de la última publicación de este pensador anglosajón Ética en los conflictos de la Modernidad (2016), los autores del estudio que se presenta aquí analizan la visión de MacIntyre sobre el contexto moderno y su influencia en la concepción de la filosofía moral. El libro cuenta también con un apéndice que recoge, en forma de tablas analíticas, la bibliografía completa de este reconocido filósofo publicada hasta la fecha.

 

 

 

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Alasdair MacIntyre presente em livro de memórias da Profa. Dorothy Emmet, de 1996

 With a wealth of anecdote Dorothy Emmet looks back on the philosophers who made a personal impact on her. She brings to life the Oxford of the 1920s, and writes particularly about H.A. Pritchard and R.G. Collingwood. She knew A.N. Whitehead and Samuel Alexander, and remembers philosophers who struggled with political dilemmas when a number of intellectuals were turning to Marxism. Describing the post-war period she recalls R.B. Braithwaite, Michael Polanyi, Alasdair MacIntyre and others. Her personal portraits will interest a wide readership, as well as making essential reading for professional philosophers.

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