Demandingness-based objections to utilitarianism and other consequentialist moral theories constitute the most important problem facing moral philosophers today. In this Thesis, I offer an explanation of what makes the demandingness objection compelling, namely, that utilitarianism alienates us from the projects and goals that define us as individual human beings (normally taken to be a separate objection). This suggests that solving the problems demandingness considerations present involves carving out a space for these projects and goals alongside the demands of a consequentialist morality; thus, we have two nearly independent sources of normative reasons, and the real question is how they interact. Various suggestions for answering this question are considered and rejected. I also discuss how Alastair Norcross’ scalar utilitarianism “solves” the demandingness problem, what the costs of this solution are, and how it might be integrated into a theory concerning the aforementioned interaction.

This thesis aims to provide the appropriate historical context for interpreting John Stuart Mill's Utilitarianism. The central question considered here concerns two views of Mill's intentions for Utilitarianism, and whether the work should be read as Mill arguing for his own version of utilitarianism, or as an ecumenical document expressing and defending the views of many utilitarians. The first view, labeled the orthodox view, as defended by Roger Crisp, is probably the most commonly held view as to how to interpret the document. The second view, labeled the revisionist view, is defended by Daniel Jacobson in a recent article. By examining Mill's place in the history of utilitarianism, his journals, correspondence, and other writings leading up to and after the publication of Utilitarianism, this thesis argues in support of the revisionist position. Furthermore, it is argued that certain portions of the book deserve special consideration apart from other chapters, and this is taken to have implications for the future of research in Mill?s thought. This thesis has four chapters including the first introductory chapter, which outlines the motivations guiding the orthodox and revisionist views. The second chapter provides a general exposition of Utilitarianism, as well as an outline of the primary evidence supporting the orthodox and revisionist positions. The third chapter is a defense of the revisionist position, and it highlights the specific biographical context in which Utilitarianism was composed, as well as evidence from Mill's writings, correspondence, and journals suggesting that he saw the need to write a general defense of the principle of utility and elaborate his theory of justice. This chapter also includes a historiographical analysis of Mill's biographers, which suggests that Utilitarianism is not viewed by Mill's biographers as being especially central to his considered views on utilitarianism. Finally, the chapter includes a section on the early reception and criticisms offered against Utilitarianism, which partly explains why the book has come to be interpreted as it has. The final chapter reviews the evidence for the revisionist position and explains the implications for Mill scholarship in light of the findings of this study.

This thesis examines the relation between two contrasting approaches to justice: the constructive and reconstructive projects of Rawls and Habermas on the one hand, and the deconstructive projects of Levinas and Derrida on the other. First, I identify the central difference between the two projects, reconstructing each account of justice as it develops in relation to Kant??s practical philosophy. I then argue that the two projects are complementary. [New Paragraph] Whilst Rawls and Habermas emphasise the possibility of objectively realising Kant??s idea of an impartial standpoint among autonomous persons, Levinas and Derrida defend the impossibility of determining the content of justice. Rawls and Habermas subscribe to the ??art of the possible??, rendering Kant??s impartial standpoint by means of the ??original position?? (Rawls) or the ??procedures of discourse ethics?? (Habermas). By contrast, Levinas argues for justice??s failure, discovering, in Kant??s moral law, a principle of responsibility for the particular other which conflicts with impartiality. Distinguishing himself from both the reconstructive tradition and Levinas, Derrida affirms, in part through his readings of Kant, the ??undecidability?? of the critical function of justice. Committed to the possibility of justice, Derrida also acknowledges its impossibility: no local determination can reconcile responsibility before the other with impartiality among all. [New Paragraph] Having identified the central difference between the two traditions, I then defend their complementarity. ??Reasonable faith?? in the possibility of justice must be supplemented by the acknowledgment of its impossibility. Conversely, attesting to justice??s failure is unsatisfactory without commitment to the possibility of constructing just social forms. Distancing myself from the liberal critique whereby deconstruction withdraws from the political (Fraser, McCarthy, Benhabib, Gutmann), I instead add my voice to a dissenting group (Young, Cornell, Mouffe, Honig, Honneth, Patton, Thomassen) which affirms that deconstruction can productively engage with the constructive tradition. Deconstruction is at home in Rawls?? view that ??the ideal of a just constitution is always something to be worked toward??.

1 Aim of this Thesis. The aim of this thesis is to critically examine the understanding of the relationship between fundamental option and virtue ethics in the work of Karl Rahner. This is done in the light of: both the classical heritage of virtue ethics and its contemporary recovery in post modernity: both the pre-history of the fundamental option and the contemporary issues of post modernity surrounding it. The work of Karl Rahner has been chosen as the subject of this thesis because, first, as the pre-eminent post-conciliar Catholic theologian, he developed the leading theory of fundamental option based on fundamental freedom, and second, as a self confessed Thomist, he also included virtue theory within his theology. These two traditions in moral theology, of virtue theory and fundamental option theory, have not only developed in relative mutual isolation (the former largely confined to the English speaking world, the latter a product of continental moral theology) but they have also been seen in some quarters as irreconcilable. This thesis uses the example of Karl Rahner to provide a bridgehead between these two distanced ethical theories. The example of the reconciliation of these two traditions in the work of Karl Rahner will be pursued in the setting of postmodernity. This provides the opportunity to assess the continuing significance of the theology of Karl Rahner. 2 The Scope of the Thesis. The thesis begins by stating the problem under examination, that is, that there has been no sustained analysis of the link between virtue ethics and fundamental option in the work of Karl Rahner (or any other contemporary moral theologian). The setting for this thesis topic is briefly considered. First, the setting of postmodernity is examined and then second, the profound impact of the Second Vatican Council on contemporary moral theology is examined, in particular with regard to the development of the perspective of moral agency. In order to establish the link between virtue ethics and fundamental option, an understanding of these two approaches per se is developed, beginning with the precursors of fundamental option (in particular, the approach of Aquinas) and then the recovery of virtue and its classical antecedents, (in particular, Aristotle and Aquinas). Both these concerns have been influenced by the shift in moral theory from moral act to moral agency, with a concern for the moral dimension of the psychology and communitarian perspective of the human person. Attention is also given to the role of passions and the hexis/habitus controversy in virtue theory insofar as they impinge on the understanding of freedom in fundamental option. This general setting of the history of Christian ethics is then given a narrower focus with the work of Karl Rahner. Various aspects of his thought are examined, in particular his intellectual heritage, his transcendental anthropology, and his perspectives on moral theology. The focus is narrowed further to particular components of his theology, viz. his understanding of fundamental option, fundamental freedom, Ignatian mysticism, supernatural existential, virtue ethics, theology of grace and metaphysics of knowledge. The Rahnerian understanding of virtue ethics and fundamental option is considered further with regard to the issues raised in the contemporary debate on these subjects. His metaphysics of knowledge is also considered in relation to the contemporary concern of virtue epistemology and the rediscovery of metaphysics. The link between fundamental option and virtue ethics in the work of Karl Rahner is examined with reference to antecedents in Aquinas et alii and contemporary minimalist approaches. 3 Conclusions. Despite the fact that there is no systematic treatment of either fundamental option or virtue ethics in the Foundations of Christian Faith (Rahner's most systematic work) and further, that Rahner seemed unaware of the recovery of virtue ethics, it has been possible to establish in Rahner's work a link between fundamental option and virtue. The link is explicitly embedded in an an obscure way in diverse works but it is more importantly and implicitly preeminently dependent on the theological virtues. For example, faith is the exercise of a fundamental option for or against God, not a process of categorical choice or habit, but a state of fundamental freedom. What stands behind the exercise of faith, and the other theological virtues of hope and love are all the components of his transcendental anthropology, viz. fundamental freedom, supernatural existential, grace and metaphysic of knowledge. They all have as their terminus the virtue of faith, that is belief with absolute assent. Rahner also gives centrality to the virtues of hope and love. The three theological virtues are the three basic perfections of Christian existence which abide and last. They are interrelated, distinguishable yet possess a unity and condition one another. The theological virtues vis-a-vis the fundamental option are pre-eminent, have unity in diversity and are linked intimately with both the supernatural existential and fundamental option in grace and freedom. They are at the centre of Rahner's anthropology even if they are heavily camouflaged. They reflect Rahner's Thomist heritage, they lend themselves, via Rahner's metaphysic of knowledge, to a virtue epistemology, to a recovery of metaphysics and they contribute to a contemporary philosophical psychology in the setting of postmodernity and engagement with the leading concerns of postmodernism.

DAMASCENO, Márcia Marques. Tradição, razão e verdade na Filosofia Moral de Alasdair MacIntyre. 2010. 97f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2010. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-11-07T13:42:20Z No. of bitstreams: 1 2010-DIS-MMDAMASCENO.pdf: 658960 bytes, checksum: b6c5b6fe424bba7a7e58147b506ce057 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-11-07T17:56:59Z (GMT) No. of bitstreams: 1 2010-DIS-MMDAMASCENO.pdf: 658960 bytes, checksum: b6c5b6fe424bba7a7e58147b506ce057 (MD5) / Made available in DSpace on 2013-11-07T17:56:59Z (GMT). No. of bitstreams: 1 2010-DIS-MMDAMASCENO.pdf: 658960 bytes, checksum: b6c5b6fe424bba7a7e58147b506ce057 (MD5) Previous issue date: 2010 / This master dissertation addresses the theory of the rationality of traditions proposed by Alasdair MacIntyre. He advocated a type of moral philosophy grounded on the investigation of the rationality implicit in the practices of moral traditions. In addition to this, he defended the superiority of the Aristotelian moral philosophy in the history of moral theories and favored a form of Thomism. This work is intended to show that the theory of truth as correspondence that MacIntyre attached to his moral theory has some metaphysical implications that are at odds with the premises of his moral investigation. / Este trabalho tem como objetivo apresentar e discutir aspectos centrais da chamada teoria da racionalidade das tradições formulada pelo filósofo escocês Alasdair MacIntyre. A teoria da racionalidade das tradições teve suas formulações iniciais com a publicação de Depois da Virtude em 1981, esta obra marca um novo momento no pensamento de MacIntyre e tem como característica central a defesa de uma forma de pesquisa racional implícita nas práticas das tradições morais. As argumentações de Depois da Virtude tiveram continuidade com uma seqüência de publicações que procuram esclarecer as controvérsias originadas por esta obra e dar continuidade ao debate acerca da defesa da pesquisa racional implícita nas tradições, além de procurarem mostrar a superioridade da tradição aristotélico-tomista, da qual ele se intitula como continuador, frente as inúmeras tradições que tiveram destaque na história da filosofia moral. As argumentações e teses em defesa da pesquisa racional levaram MacIntyre a reconhecer a necessidade de tematizar uma teoria da verdade. A teoria da verdade defendida nas obras se apresenta como uma nova abordagem da teoria da verdade como correspondência. Apesar da nova abordagem a teoria da correspondência ainda encontra uma série de dificuldades principalmente por seu cunho metafísico.

Cette thèse vise à apporter un éclairage philosophique sur l'œuvre cinématographique d'Alfred Hitchcock. Plus spécifiquement, il est question d'envisager les phénomènes esthétiques et narratifs afin d'évaluer la pertinence de ses films en matière de morale. Pour ce faire, nous proposons un travail en quatre étapes : tout d'abord, il faut prendre le temps nécessaire pour consolider les fondements théoriques de l'exégèse. La première partie s'efforce donc de mettre en place les éléments principaux pour la connaissance de son œuvre, du contexte de production et de ses caractéristiques les plus pertinentes. Par la suite sont envisagés les apports théoriques et conceptuels des critiques dans la filiation de laquelle se situe ce travail : la politique de réhabilitation d'Hitchcock opérée par les Cahiers du cinéma porte ses fruits aujourd'hui encore, malgré la nécessité de dépasser leur approche spiritualiste. Ainsi, cette thèse se veut leur héritière, tout en revendiquant l'utilité de perspectives alternatives comme celles de Robin Wood ou de William Drummin. Le second moment se propose d'entrer dans la diégèse hitchcockienne et d'analyser le plus justement possible les particularités du monde fictionnel créé à travers la cinquantaine de films constituant le corpus. Cette étude met en valeur l'idée d'un pessimisme latent qui se manifeste à travers une contingence ambivalente, une menace de la fatalité, une ambiguïté des fin heureuses, et une critique presque généralisée des institutions. La représentation des personnages n'est pas plus heureuse dans la mesure où l'antagonisme traditionnel méchants / bons est faussé par un manque d'héroïsme des protagonistes et une sympathie récurrente des vilains, dont la mise en scène particulièrement ambiguë favorise un rapport non conventionnel de la part des spectateurs. La troisième partie tente de dépasser cette inquiétude généralisée en montrant que les ressources personnelles des protagonistes, associées à leur rencontre parfois traumatisante avec le monde les amène à rendre possible une certaine éthique des rapports humains. Le couple engagement / dévouement est au centre de ce développement, permettant de mettre en avant la possibilité d'une évolution des personnages : d'une amoralité initiale, résultat d'une hostilité généralisée et d'un égoïsme primaire, ils peuvent prétendre au statut de véritables héros, porteurs ou représentants de valeurs et de vertus liées à l'altruisme et à l'acceptation du monde. Enfin, le dernier mouvement propose une étude de la réception, dont le but est de comprendre la position spectatorielle. Pour ce faire, nous analysons les procédés permettant le partage des expériences, afin de parvenir au concept de « vicarialité » qui semble le plus à même de décrire la forte implication et la conscience de soi qui résulte de l'esthétique hitchcockienne. Le moment final est centré sur la constitution du jugement moral du spectateur et sur la pertinence de cette œuvre dans la vie éthique du public. / This thesis aims at bringing a philosophical perspective on Alfred Hitchcock's cinematographic work. More specifically, we intend to consider the aesthetic and narrative phenomenons in order to value the moral relevance of his films. To do this, we suggest a four stage work : firstly, one needs to take the time to strengthen the theoretical basis of the exegesis. The first part strives to introduce the main elements to for a proper study of his work, its context of production and its most relevant features. After this non exhaustive glance, we'll address the conceptual and theoretical contribution of the critics in the filiation whose approach we share. The politics of Hitchcock's rehabilitation by the Cahiers du cinéma still bears fruits today, despite the necessity to exceed their spiritualist approach. Therefore, this thesis claims the inheritance while calling upon different critics, likes William Drummin or Robin Wood. The second moment investigates Hitchcock's diegesis in order to analyse as correctly as possible the features of this fictional universe created through the fifty or so films of the corpus. What emerges from this study is the idea of a latent pessimism which shows itself through an ambivalent contingency, a fatality threat, ambiguity of the happy endings and an almost generalized criticism of the institutions. The character's presentation is not happier inasmuch as the traditional antagonism villains / good people is corrupted by a lack of heroism from the protagonists and a recurrent sympathy from the villains, the mise en scène of which leads to an unconventional connection with the spectator. The third part tries to exceed this widespread anxiety by showing that the protagonists' personal resources, associated with their (sometimes traumatizing) encounters with the world leads them to make a certain ethics of human relationships possible. The pair engagement / devotion is at the centre of this development and allows us to point up the possibility of an evolution of the characters: from an initial amorality resulting from a general hostility and a primary egoism, they can pretend to become real heroes, bringing or exemplifying values and virtues linked to altruism and acceptance of the world. The last step offers a study of the reception of the films; the aim is to understand the spectatorship's position. To do this, we analyse the processes leading to the sharing of the experiences, in order to reach the concept of “vicariality”, which seems the most suitable to describe the strong implication and the self-consciousness resulting from the hitchcockian aesthetics. The final moment is centred on the constitution of the moral judgement of the spectator and on the contribution of Hitchcock's work on the moral life of the spectators.

Um dos caminhos possíveis para compreendermos os objetivos gerais da obra platônica é tomarmos como guia de leitura dos diálogos as várias investidas de Platão em responder-nos a seguinte questão crucial: de que modo devemos viver? Os diversos discursos produzidos nos diálogos como possíveis respostas a tal questão são colocados na boca dos personagens que melhor os representariam paradigmaticamente. Assim, Sócrates é tornado nos diálogos platônicos o modelo máximo de virtude, verdadeira encarnação do que podemos propriamente chamar, segundo Platão, de vida filosófica. O intento de Platão consiste em mostrar, diante das alternativas, que a vida filosófica se impõe como a mais satisfatória possível. Deste modo, a pergunta crucial da ética platônica a respeito do gênero de existência ao qual é digno nos consagrarmos exige de Platão a investigação da natureza de noções éticas fundamentais como o bem, a eÙdaimona e o prazer. Alguns textos desenvolvem a articulação de tais conceitos de maneira mais explícita e decisiva como é o caso do Protágoras, do Górgias, do Fédon da República e do Filebo. Nestas obras podemos observar como a posição de Platão com relação a sua concepção geral de eÙdaimona e o lugar que o prazer nela ocupa desenvolve-se na mesma medida em que sua noção da natureza do bem é paulatinamente construída, tornando-se mais precisa. O objetivo de nosso trabalho é investigar o modo como Platão articula estes conceitos nos diálogos mencionados, e outros relevantes, com especial atenção à posição atribuída ao prazer em nossa vida moral. Deste modo, nosso tema de reflexão é o lugar do prazer na Filosofia Moral de Platão. / One way to understand the main goals of platonic philosophy is to take as a reading guide Platos many attempts to answer the crucial question,How should we live?, in his dialogues. The different discourses produced in the dialogues as possible answers to this question are put in the mouth of the characters that best represent them paradigmatically. Thus, Socrates is shown in the platonic dialogues as the best model of virtue, the true personification of what we may call, according to Plato, the philosophical life. Platos intent is to show that the philosophical life is, of all alternatives, the ideal satisfactory life. Therefore, the crucial question of platonic ethics about the worthiest genre of life demands from Plato a research on the nature of basic ethical concepts such as the good, eÙdaimona and pleasure. Some texts articulate these concepts in a more explicit and decisive way, namely the Protagoras, the Gorgias, the Phaedo, the Republic and the Philebus. In these works we can see how Platos position to his general conception of eÙdaimona, and the place of plesure in it, develops at the same time as his notion of the nature of good is gradually constructed, becoming more acurate. The goal of our work is to investigate how Plato articulates these concepts in the forementioned dialogues, and others that are relevant, with a special focus on the place attributed to plesaure in our moral life. In conclusion, our subject of reflexion is the place of pleasure in Platos Moral Philosophy.

Propomos neste estudo uma leitura e comentário do capítulo De l\'institution des enfans, Livro I, 26, dos Essais de Michel de Montaigne. Trata-se de contribuir para a discussão e elucidação de um capítulo que, embora muito conhecido e mobilizado pela crítica especializada, sobretudo pelos historiadores da educação, apresenta um trabalho de interpretação quase sempre pouco atento aos desenvolvimentos próprios do texto. A tese labora em duas frentes: naquela da história e das concepções educacionais do humanismo renascentista e naquela - em que está seu interesse principal - da compreensão e articulação dos elementos essenciais do pensamento pedagógico de Montaigne. Ressaltamos o exercício do julgamento, a conversação como meio pedagógico e a importância da filosofia moral na formação dos jovens / The purpose of this study is to do a read and comment the chapter De l institution des enfans, Livre I, 26, of the Les Essais, wrote by Michel de Montaigne. It contributes to discuss and elucidate a chapter that, even though its very known and mobilized by the specialized critics, over all by the educations historians, presents an interpretation work almost always little intent to the proper developments of the text. The thesis deals in two fronts: in that one of the history and the educational conceptions of the Renaissance Humanism and in that one - in which exists its main interest - of the understanding and joint of the essential elements of the Montaignes pedagogical thought. We stand out the exercise of the judgment, the conversation as pedagogical instrument and the importance of the moral philosophy in the formation of the young

O estudo do princípio da autonomia, conceito central na filosofia moral de Kant, permite compreender a origem da lei moral. A fórmula da autonomia prescreve que a lei moral é fruto da vontade e não depende de fatores externos: nós somos colegisladores de uma lei a que nos submetemos. A tese da unidade do imperativo categórico assevera que o imperativo categórico é uno e apenas um. Portanto, ao aplicar-se o imperativo categórico na política através da fórmula da lei universal estáse efetivamente a aplicar o princípio supremo da moralidade num contexto sócio político. A fórmula do reino dos fins faz com que esta associação seja mais presente, principalmente através da analogia entre súditos e soberanos de uma lei moral, que na política se dá através da relação entre chefe de Estado e cidadãos. Com o conceito de \'reino dos fins\' dá-se um passo em frente e a ideia de co-legislação é aplicada, segundo cremos, por um processo sócio-político na Paz Perpétua. Por sua vez, expõese o pensamento de vários autores que interpretam conceitos morais de um ponto de vista político. No entanto, nos afastamos dessa interpretação por reconhecermos que na Filosofia Moral kantiana não existe uma evidência suficiente para essa asserção. A relação é, por isso, inversa à proposta pela tradição construtivista: a moralidade está presente na Filosofia Política. Ela pode, com efeito, coincidir completamente com a política quando se trata dos princípios fundamentais da política. Ou pode servir como um impedimento a certas ações que, embora não sejam de teor moral, estejam em contradição com ela. Tal como acontece com os imperativos hipotéticos. A razão prudencial, pragmática ou técnica, deve dobrar seus joelhos perante a razão prática pura. Propõe-se, assim, um paralelo com conceitos desenvolvidos na Paz Perpétua, designadamente com a ideia de um modo de governo republicano (constituição republicana), onde os seus membros têm de participar de uma legislação, e com o político moral, considerado o agente responsável por aplicar a moral (razão prática pura). / The study of the principle of autonomy, a central concept in Kant\'s moral philosophy, allow us to understand the origin of the moral law. The formula of autonomy dictates that the moral law is the result of the will and does not depend on external factors: we are co-legislators of a law that we submit to ourselves. The thesis of the unity of the categorical imperative asserts that the categorical imperative is one and only one. Therefore, when applying the categorical imperative in politics through the formula of universal law is being effectively applied by the supreme principle of morality in a sociopolitical context. The formula of the kingdom of ends makes this association more present, mainly through the analogy between sovereigns and subjects of a moral law, which in politics is through the relationship between the head of state and citizens. With the concept of \'kingdom of ends\' a step ahead is done and the idea of co-legislation is applied, giving us, we believe, by a socio-political process in the Perpetual Peace. In turn, we expose the thought of many authors who interpret moral concepts from a political point of view. However, we drifted apart this interpretation because we recognize that in Kant\'s Moral Philosophy there isn\'t a strong evidence for this assertion. The relationship is, therefore, reverse to the proposal by the Constructivist tradition: the morality is present in Political Philosophy. It may, in fact, match completely with the politics when it comes to the fundamental principles of politics. Or can serve as a constraint to certain actions that, while not of moral content, are in contradiction with it. As occurs with the hypothetical imperatives. The prudential reason, pragmatic or technical, should double their \'knees\' before the pure practical reason. Therefore we propose a parallel with concepts developed in Perpetual Peace, namely the idea of a republican form of government (republican constitution), where its members have to participate in a common legislation, and the moral politician, considered the agent responsible for applying morale (pure practical reason).

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / Este trabalho tem como objetivo apresentar e discutir aspectos centrais da chamada teoria da racionalidade das tradiÃÃes formulada pelo filÃsofo escocÃs Alasdair MacIntyre. A teoria da racionalidade das tradiÃÃes teve suas formulaÃÃes iniciais com a publicaÃÃo de Depois da Virtude em 1981, esta obra marca um novo momento no pensamento de MacIntyre e tem como caracterÃstica central a defesa de uma forma de pesquisa racional implÃcita nas prÃticas das tradiÃÃes morais. As argumentaÃÃes de Depois da Virtude tiveram continuidade com uma seqÃÃncia de publicaÃÃes que procuram esclarecer as controvÃrsias originadas por esta obra e dar continuidade ao debate acerca da defesa da pesquisa racional implÃcita nas tradiÃÃes, alÃm de procurarem mostrar a superioridade da tradiÃÃo aristotÃlico-tomista, da qual ele se intitula como continuador, frente as inÃmeras tradiÃÃes que tiveram destaque na histÃria da filosofia moral. As argumentaÃÃes e teses em defesa da pesquisa racional levaram MacIntyre a reconhecer a necessidade de tematizar uma teoria da verdade. A teoria da verdade defendida nas obras se apresenta como uma nova abordagem da teoria da verdade como correspondÃncia. Apesar da nova abordagem a teoria da correspondÃncia ainda encontra uma sÃrie de dificuldades principalmente por seu cunho metafÃsico. / This master dissertation addresses the theory of the rationality of traditions proposed by Alasdair MacIntyre. He advocated a type of moral philosophy grounded on the investigation of the rationality implicit in the practices of moral traditions. In addition to this, he defended the superiority of the Aristotelian moral philosophy in the history of moral theories and favored a form of Thomism. This work is intended to show that the theory of truth as correspondence that MacIntyre attached to his moral theory has some metaphysical implications that are at odds with the premises of his moral investigation