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This paper considers discussions of the work of Alasdair MacIntyre in management literature. It argues that management scholars who have attempted to appropriate his After Virtue as a supportive text for conventional business ethics do so only by misreading or by ignoring his other work. It shows that MacIntyre does not argue for a reformed capitalism in which individual virtue overcomes institutional vice. Rather he argues that capitalist businesses are inherently vicious and that therefore individual virtue cannot be realised within (...) |
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The prelims comprise: Preliminary Note Eudaimonism and Rational Egoism NE VIII.1: Nicomachean Context and Platonic Background NE VIII.2: Aristotle's Preliminary Account NE VIII.3–4: Three Forms of Philia? NE IX.4–6: Ta Philika versus the Defining Features of Philia Digression on Dia: Efficient Causal, Final Causal, or Both? NE IX.7 (VIII.8 and 12): Benefactors, Poets, and Parents Ethnocentrism and Aristotle's Ethocentric Ideal NE IX.9: The Lysis Puzzle Revisited Contemplative (versus Engaged) Pleasures Conclusion: Eudaimonism Revisited Conclusions Notes Reference. |
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Aristotle's requirement that virtuous actions be chosen for themselves is typically interpreted, in Kantian terms, as taking virtuous action to have intrinsic rather than consequentialist value. This raises problems about how to reconcile Aristotle's requirement with (a) the fact that virtuous actions typically aim at ends beyond themselves (usually benefits to others); and (b) Aristotle's apparent requirement that everything (including virtuous action) be chosen for the sake of eudaimonia. I offer an alternative interpretation, based on Aristotle's account of loving a (...) |
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Aristotle’s requirement that virtuous actions be chosen for themselves is typically interpreted, in Kantian terms, as taking virtuous action to have intrinsic rather than consequentialist value. This raises problems about how to reconcile Aristotle’s requirement with (a) the fact that virtuous actions typically aim at ends beyond themselves (usually benefits to others); and (b) Aristotle’s apparent requirement that everything (including virtuous action) be chosen for the sake of eudaimonia. I offer an alternative interpretation, based on Aristotle’s account of loving a (...) |
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This paper compares the central theses of Edmund M. Pincoffs’s Quandaries and Virtues with those of F. H. Bradley’s Ethical Studies. Both Pincoffs and Bradley understand virtues and duties as functional in respect of the common good of the social order. Both reject the individualism of Kantian and utilitarian theories. Both believe that ordinary moral agents do not appeal to and do not need to appeal to the kinds of justification for action defended by such theories. It is argued that (...) |
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This paper compares the central theses of Edmund M. Pincoffs’s Quandaries and Virtues with those of F. H. Bradley’s Ethical Studies. Both Pincoffs and Bradley understand virtues and duties as functional in respect of the common good of the social order. Both reject the individualism of Kantian and utilitarian theories. Both believe that ordinary moral agents do not appeal to and do not need to appeal to the kinds of justification for action defended by such theories. It is argued that (...) |
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