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    Aft er Virtue: A Study in Moral Th eory
    Philosophy 57 (222): 551-553. 1982.
  •  908
    Difficulties in Christian Belief
    Philosophy 35 (134): 278-278. 1960.
  •  1216
    Three Rival Versions of Moral Enquiry
    Philosophy 66 (258): 533-534. 1991.
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    The Religious Significance of Atheism
    Religious Studies 8 (1): 88-93. 1972.
  •  15
    Books in Review
    Political Theory 11 (4): 623-626. 1983.
  •  732
    Toward a Theory of Medical Fallibility
    Journal of Medicine and Philosophy 1 (1): 51-71. 1976.
  •  36
    Human Character and Morality (review)
    Noûs 23 (3): 389-390. 1989.
  •  187
    The Savage Mind
    with Claude Levi-Strauss
    Philosophical Quarterly 17 (69): 372. 1967.
    "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 …Read more
  •  96
    Marxism, an Interpretation
    with M. B. Foster
    Philosophical Quarterly 5 (18): 91. 1955.
  • Relatywizm moralny, prawda i uprawomocnienie
    Studia Philosophica Wratislaviensia 147-166. 2007.
  •  7
    Existentialism
    In Paul Edwards (ed.), The Encyclopedia of philosophy, Macmillan. pp. 3--4. 1967.
  •  93
    Sōphrosunē: How a Virtue Can Become Socially Disruptive
    Midwest Studies in Philosophy 13 (1): 1-11. 1988.
  • Foundation of Ethics
    with Leroy S. Rouner and Stanley Hauerwas
    International Journal for Philosophy of Religion 16 (2): 178-181. 1984.
  •  82
    Replies
    Revue Internationale de Philosophie 264 (2): 201-220. 2013.
  •  105
    THERE IS NO WAY TO PROVE THAT GOD EXISTS, NOR IS THERE CONCLUSIVE EVIDENCE TO THE CONTRARY. THE CHRISTIAN CAN, HOWEVER, BE JUSTIFIED IN HIS THEISTIC BELIEFS IN THE SENSE THAT HE ACCEPTS GOD ON THE BASIS OF TRUST, WHICH DEPENDS ULTIMATELY ON THE JESUS OF THE BIBLE. SKEPTICS MAY NOT BE CONVERTED BY THIS ARGUMENT, BUT THEY MAY BE LESS LIKELY TO SEE TOTAL IRRATIONALITY IN THE THEISTIC STAND AFTER READING AND UNDERSTANDING IT. (STAFF)
  •  74
    The MacIntyre reader
    University of Notre Dame Press. 1998.
    Alasdair MacIntyre is one of the most controversial philosophers and social theorists of our time. He opposes liberalism and postmodernism with the teleological arguments of an updated Thomistic Aristotelianism. It is this tradition, he claims, which presents the best theory so far about the nature of rationality, morality, and politics. This is the first reader of MacIntyre's groundbreaking work. It includes extracts from and his own synopses of two famous books from the 1980s, After Virtue and…Read more
  • Whose Justice? Which Rationality?
    Journal of Religious Ethics 16 (2): 363-363. 1988.
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    Philosophical Education Against Contemporary Culture
    Proceedings of the American Catholic Philosophical Association 87 43-56. 2013.
    Four stages in an adequate philosophical education are distinguished. The first is that in which students learn to put in question some commonly shared assumptions about what happiness is and to ask what the good of engaging in this kind of questioning is. The second is a conceptual and linguistic analysis of “good” which enables questions about what human goods are to be formulated. The third is an investigation into the nature and unity of human beings designed to enable us to propose rational…Read more
  •  74
    Colors, cultures, and practices
    Midwest Studies in Philosophy 17 (1): 1-23. 1992.
  •  111
    Vi. after virtue and marxism: A response to Wartofsky
    Inquiry: An Interdisciplinary Journal of Philosophy 27 (1-4). 1984.
    My response to Wartofsky's questions concerning why the Aristotelian tradition of the virtues was rejected and why individualist modes of thought found such ready acceptance is to sketch the kind of historical narrative which I take it must be written if his questions are to be adequately answered. I identify one source of difference between us in the varying extent to which he and I have rejected Marxist modes of thought
  •  1
    Ontology
    In Paul Edwards (ed.), The Encyclopedia of philosophy, Macmillan. pp. 5--542. 1967.
  •  70
    Alasdair MacIntyre is one of the few professional philosophers whose writings span both technical analytical philosophy and those general moral or intellectual questions that laymen often suppose to be the province of philosophy but that are seldom discussed within its bounds. The unity of this book--made up both of original and previously published pieces--lies in its attempt to expose this dichotomy and to link beliefs and moral theories with philosophical criticism. The author successively cr…Read more
  •  28
    Selected essays
    Cambridge University Press. 2006.
    How should we respond when some of our basic beliefs are put into question? What makes a human body distinctively human? Why is truth an important good? These are among the questions explored in this collection of essays by Alasdair MacIntyre, one of the most creative and influential philosophers working today. Ten of MacIntyre's most influential essays written over almost thirty years are collected together here for the first time. They range over such topics as the issues raised by different t…Read more
  •  66
    Freedom and reason
    Philosophical Books 4 (2): 4-7. 1963.
  •  79
    The Tradition of Scottish Philosophy
    with Alexander Broadie
    Philosophical Quarterly 41 (163): 258. 1991.