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Authors. Alasdair MacIntyre. University of Notre Dame. Follow. Abstract. This is the text of The Lindley Lecture for , given by Alasdair Maclntyre, a Scottish. the nature of a more sophisticated patriotism comes from Scottish philosopher Alasdair MacIntyre, in an essay titled “Is Patriotism a Virtue?”. Patriotism raises questions of the sort philosophers characteristically discuss: How is patriotism to be defined? How is it related to similar.

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Yet until a few decades ago, philosophers used to show next to no interest in the subject. To be sure, he makes no causal contribution to those wrongdoings, has no control over their course, and does not accept benefits from them.

Patriotism (Stanford Encyclopedia of Philosophy)

This leads MacIntyre to conclude that patriotism is not to be contrasted with morality; it is rather a central moral virtue, indeed the bedrock of morality. If so, this type of patriotism would seem to involve the rejection of such basic moral notions as universal justice and common human solidarity. It also lies with those who give support to such decisions and their implementation. Authenticity and the Project of Modernity.

History of Western Philosophy. Problem is that we — people of the earth — may have a problem agreeing to what exactly the ends defined by our humanity might be, beyond perhaps empty generalizations that poorly serve as the unambiguous basis of globally shared ethics.

In what is still the sole book-length philosophical study of the subject, Stephen Nathansonpattiotism defines patriotism as involving:. But whereas a patriot is also a citizen, a citizen is not necessarily a patriot.

Reprinted in Primoratz ed. Mirror Sites View this site from another server: The individual becomes pqtriotism moral agent only when informed as such by his community. Military-Industrial Complex is Circumstantially Unethical.

This kind of conflict is at the heart of an Aristotelian account of morality: Notify me of follow-up comments by email. Patriotism involves special concern for the patria and compatriots, a concern that goes beyond what the laws obligate one to do, beyond what one does as a citizen; that is, beyond what one ought, in fairnessto do.


A universalist would, in principle, object to this but it is hard to argue since one could legitimately as what business of our is it to interfere in these relationships. Although love or special affection is usually given expression in special concern for its object, that is not necessary.

To that extent, this type of patriotism is critical and rational. For example, we are often more concerned about the structures of the tax systems in our own communities than in other communities, such as Afghanistan or Zambia. Some philosophers seek to ground patriotic duty in its good consequences see the entry on consequentialism.

MacIntyre and the Morality of Patriotism

Failing to show that concern, however, cannot be unfair — except on the question-begging assumption that, in addition to state law, cooperation on this scale is also based on, and regulated by, a moral rule enjoining special concern for the well-being of the country and compatriots.

This is bad faith. Someone showing concern for the well-being of others well beyond the degree of concern for others required of all of us is considered a morally better person than the rest of us other things equalan example of supererogatory virtue.

But in accepting benefits from his virte with the wrongdoers, he may be seen as underwriting those wrongs and joining the class of those pateiotism blamed. Both Socrates and Viroli are exaggerating the benefits bestowed on us by our country; surely any gratitude owed for being born or brought up is owed to parents, rather than patria.

But most of the benefits we receive from our country are of the latter sort: Academic Tools How to cite this entry. This new, emphatically political version of patriotism has been met with both sympathy and skepticism.


His complicity is lesser and the blame to be laid at his door is lesser too — but he still bears some moral responsibility and deserves some moral blame on that account. There is no morality as such; morality is always the morality of a particular community. The valuing of jacintyre own values over different ones does not necessarily lead to a particular attitude towards outsiders. Bad faith is bad; so is patriotism, as well as every identity, individual or collective, constituted, in part, by patriotic loyalty.

As such it does not privilege the Nation State, and certainly could not be used to justify the extreme Nationalism that one sees.

This suggests that patriotism can be judged from the standpoint of ethics of belief — a set of norms for evaluating our beliefs and other doxastic states. Find it on Scholar. But a person whose love for her country was not expressed in any special concern for it would scarcely be considered a patriot. Actually, this is how we think of our aptriotism obligations to, and preferences for, our family, friends, or local community; this kind of partiality is legitimate, and indeed valuable, not only for us but for anyone.

I do not ppatriotism in ideals or forms of community as a nostrum for contemporary social ills. While nationalism is accordingly aggressive, patriotism is defensive: Gratitude is probably the most popular among the grounds virtye for patriotic duty. Bernard Bosanquet – – Freeport, N. Patriotism macntyre Social and Political Philosophy categorize this paper.

Andrew Vincent – – The Journal of Ethics 13 4: Understanding what is owed to and by me and understanding the history of the communities of which I am a part is … one and the same thing.