After Virtue / Alasdair MacIntyre

Consider the example of a highly intelligent seven-year-old child whom I wish to teach to play chess, although the child has no particular desire to learn the game. The child does however have a very strong desire for candy and little chance of obtaining it. I therefore tell the child that if the child will play chess with me once a week I will give the child 50 cents worth of candy; moreover I tell the child that I will always play in such a way that it will be difficult, but not impossible, for the child to win and that, if the child wins, the child will receive an extra 50 cents worth of candy. Thus motivated the child plays and plays to win. Notice however that, so long as it is the candy alone which provides the child with a good reason for playing chess, the child has no reason not to cheat and every reason to cheat, provided he or she can do so successfully. But, so we may hope, there will come a time when the child will find in those goods specific to chess, in the achievement of a certain highly particular kind of analytical skill, Strategic imagination and competitive intensity, a new set of reasons, reasons now not just for winning on a particular occasion, but for trying to excel in whatever way the game of chess demands. Now if the child cheats, he or she will be defeating not me, but himself or herself.

There are thus two kinds of good possibly to be gained by playing chess. On the one hand there are those goods externally and contingently attached to chess-playing and to Other practices by the accidents of social circumstance-in the case of the imaginary child candy, in the case of real adults such goods as prestige, status and money. There are always alternative ways for achieving such goods, and their achievement is never to be had only by engaging in some particular kind of practice. On the other hand there are the goods internal to the practice of chess which cannot be had in any way but by playing chess or some other game of that specific kind. We call them internal for two reasons: first, as I have already suggested, because we can only specify them in terms of chess or some other game of that specific kind and by means of examples from such games (Otherwise the meagerness of our vocabulary for speaking of such goods forces us into such devices as my own resort to writing of ‘a certain highly particular kind of’); and secondly because they can only be identified and recognized by the experience of participating in the practice in question. Those who lack the relevant experience are incompetent thereby as judges of internal goods.

One thought on “After Virtue / Alasdair MacIntyre

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  1. This is a rather fascinating take on an age-old problem. Do we have the best motives for something? I have often seen this discussed as a matter of having ignoble and noble motives for something. Such as caring about someone only in terms of what use one can make of them versus caring about them as a person — or at least as a human.

    The way you have approached the question here is new to me. It is also quite intriguing. The external value and internal value view or approach is not exactly the same thing as the noble/ignoble approach.

    Very, very interesting! Thank you!

    Liked by 1 person

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