本研究旨在透過探究Alasdair MacIntyre的德行思想，從中梳理出其中的品格教育意蘊，透過概念分析以及詮釋學的研究方法，先了解其學思歷程、思想承襲及其批判立場，並以此為基礎闡釋其德行觀。
MacIntyre首先指出德行概念在歷史與空間上都是變動不居的，但即使德行的概念非常多元，他仍主張德行可以透過實踐、單一生命的敘述整體以及歷史這三個階段來完整地理解。其次，MacIntyre指出人類具有動物性，要從人類般的動物轉變為獨立的實踐理性者必須經過三個向度的轉變，包括能夠評價行動的理由、延後慾望的滿足並且對於未來有所覺知，而獨立的實踐理性者會以公共善做為行動的理由。要獲得人類社會的公共善就要理解人類社會是施與受的關係，而施者與受者各需要具備不同的德行，前者必須具備正義與慷慨的德行，後者必須具備知恩的德行。此外，MacIntyre提出受教大眾的理念，並且從實踐、單一生命的敘述整體以及傳統來論述教學，闡述其教育觀。最後，本研究發現MacIntyre的德行論述與我國儒家傳統脈絡之下的品格教育在某些內容尚有相同之處。
經過上述探究，MacIntyre德行思想當中的品格教育意蘊如下：
一、有德行的人以公共善以及內在善作為實踐追求的目標，且有能力管控情緒並評價自己的行動，更對未來有想像的能力。
二、品格教育應教導合作、尊重、負責、正義、誠實、勇敢、知恩、正當的慷慨等德行。
三、教導德行時應注意各德目的傳統意義。
四、應教育學生成為獨立的實踐理性者。
五、品格教育應該在民主的班級氣氛中進行。
六、在品格教育的過程中，教師要作為學生的榜樣。

This thesis aims at probing into Alasdair Macintyre’s perspective on virtue and its implication for character education. I use methodologies of conceptual analysis and hermeneutics. At beginning, I try to figure out MacIntyre’s experience of study, origins of thoughts and critical arguments. These contents are backgrounds to understand his perspective on virtue.
First, although MacIntyre pointed out that the concepts of virtue are not invariable; he still argued that it could be understood comprehensively through three stages. It includes practice, the narrative unity of a single life and tradition. Secondly, he indicated that human beings are with animality. There are three dimensions which are necessary for becoming independent practical reasoners from human animals. They are abilities of evaluating actions, postponing satisfies of desires and knowing future. The independent practical reasoners would set common good as the reason of actions. To achieve common good of human society, one must understand it is a giving-and-receiving society. Furthermore; givers need the virtues of justice and generosity and receivers need the virtue of thanking. Besides, MacIntyre illustrated his view point of education not only by addressing the idea of educated public but also expounding the pedagogy from practice, narrative unity of a single life and tradition. Thirdly, I found out that there are some parts of viewpoint of virtue are the same between MacIntyre’s perspective and character education of Confucius tradition.
Accordingly, the main findings are as follow:
1.Virtuous people would set internal good and common good as goals of actions. They can control their emotion and desire, evaluate his/her action and image the future.
2.Cooperation, respect, responsibility, justice, honesty, courage, thanking and just generosity are virtues which are necessary for character education.
3.Students need to understand the traditional contexts of each virtue.
4.Educating students to become independent practical reasoners.
5.Character education must proceed in democratic classes.
6.Teachers need to be the models of students.

一、中文部分
尤淑如（2003）。多瑪斯對倫理行為之分析。哲學與文化，30（8），59-77。
尤淑如（2006）。麥金泰爾之德行論研究。輔仁大學哲學研究所博士論文，未出版，台北縣。
方永泉、王俊斌、但昭偉、陳仰天、郭實渝、鄭玉卿（無日期）。11/27文化認同讀書會問題與討論紀錄。2011年5月30日，取自www.tmue.edu.tw/~primary/culturereade/document/11276.doc。
王金國（2009）。品格教育的內涵與實施－一位品格教育行動者的省思。研習資訊，26（1），27-36。
王開府（1986）。儒家倫理學析論。台北市：台灣學生書局。
石元康（1998）。從中國文化到現代性：典範轉移？。台北市：東大。
但昭偉（1995）。國民學校應該有什麼樣的道德教育？－從亞里士多德的理論出發。載於郭實渝（主編）。當代教育哲學論文文集（頁89-117）。台北：中央研究院歐美研究所。
但昭偉（2001）。細讀Alasdair MacIntyre《受教大眾的理念》一文－兼論教育學術圈共識的建立。載於但昭偉（主編）。弱者的聲音：環境、女人、兒童與教育學術社群（頁3-45）。台北市：五南。
何子煌（1992）。訪談蔡仁厚教授談儒家倫理。周博裕（主編）。寂寞的新儒家（頁75-89）。台北市：鵝湖。
余英時（1992）。中國文化與現代變遷。台北市：三民。
呂美慧（2010）。MacIntyre實踐哲學與教學悖論之探究。國立中正大學教育學研究所博士論文，未出版，嘉義市。
李奉儒（2004，11月）。道德教育的再轉向或新保守？對於品格教育的一些質疑與期待。論文發表於東海大學師資培育中心暨教育研究所主辦之「品格教育學術研討會」，台中市。2010年11月10日，取自www.ccunix.ccu.edu.tw/~edume/paper/turn.pdf。
李建興（2010）。儒家品德教育在台灣。2010年5月19日，取自http://www.npf.org.tw/post/3/7227。
李琪明（2006）。新品德教育的興起與發展－美國經驗在台灣的反思與轉化。課程與教學季刊，9（2），55-74。
李琪明（2007）。品德教育面臨轉型的解構與重建。研習資訊，24（1），33-41。
杜維明（1990）。儒家自我意識的反思。台北市：聯經。
杜維明（1997）。儒家思想：以創造轉化為自我認同。台北市：東大。
林火旺（1999）。倫理學。台北市：五南。
林建福（2006a）。德行、情緒、與道德教育。台北市：學富。
林建福（2006b）。品格教育：學校如何教導尊重與責任－評介Thomas Lickona 所著之《品格教育》。當代教育研究，14（3），205-212。
林建福（2009）。德行取向的道德教育－從亞里斯多德、康德與彌爾的德行思想到當代品格教育。台北市：學富。
林航（譯）（2008/2009）。Jiyuan Yi著。德性之鏡：孔子與亞里斯多德的倫理學(The ethics of Confucius and Aristotle: mirrors of virtue)。北京：中國人民大學。
林逢祺（1993）。分析哲學與教育研究。楊深坑、賈馥茗（主編）。教育學方法論（頁3-31）。台北市：五南。
林慶華（2008）。多瑪斯‧阿奎那論神法及其與自然法的關係。哲學與文化，35（4），5-23。
邱誌勇（2010）。意義：文本與詮釋間的辯證關係。靜宜人文社會學報，4（2），165-186。
姜譯華（註）（1997）。新譯禮記讀本。台北市：三民。
洪若烈、林沂昇、王詩茜（2009）。「教育部品德教育促進方案」內涵與各級學校實施計畫初探。研習資訊，26（5），91-104。
洪紫原（2007）。美國新品格教育運動對台灣九年一貫課程的啟示。學校行政雙月刊，48，300-314。
韋政通（1990）。倫理思想的突破（再版）。台北市：水牛。
孫依萍（2001）。麥金泰（Alasdair MacIntyre）德行論及其德育意蘊。國立台灣師範大學教育研究所碩士論文，未出版，台北市。
國立教育研究院籌備處（2003）。2003年全國教育發展會議實錄。台北市：教育部。
教育部（2009）。教育部品德教育促進方案。2010年11月20日，取自http://ce.naer.edu.tw/index3-1.html。
教育部訓育委員會（2003）。世界各國推動品格及道德教育與學生行為規範概況。2011年3月1日，取自http://ce.naer.edu.tw/upload/research_book/50_1288841560.pdf。
莊雅棠（譯）（1988）。F. Copleston著。多瑪斯阿奎納之九：道德理論。載於傅佩榮（主編），西洋哲學史（卷二）(A history of philosophy)（頁550-567）。台北市：黎明。
陳家富（2003）。傳統、典範與漢語神學。研究所通訊，2。2011年4月27日，取自http://www.iscs.org.hk/Common/Reader/Channel/ShowPage.jsp?Cid=16&Pid=8&Version=0&Charset=big5_hkscs&page=0。
陳清溪（2004）。新世紀的學生品格教育。研習資訊，21(5)，39-47。
陳學明（1995）。新左派。台北市：揚智
傅佩榮（解讀）（1999）。論語。新北市：立緒。
游家政（1993）。詮釋學與教育研究。楊深坑、賈馥茗（主編）。教育學方法論（頁65-82）。台北市：五南。
程進發（2005）。休謨論者的環境正義之道德哲學基礎。應用倫理研究通訊，36，61-69。
黃勇（譯）（1980/1987）。A. Kenny著。阿奎納(Aquinas)。北京：中國社會科學。
黃藿（1996）。理性、德行與幸福：亞里斯多德倫理學研究。台北市：台灣學生書局。
黃藿（2002）。德行倫理學與情緒教育。社會文化學報，15，1-21。
黃藿（2010，11月）德行論角度下的中國儒家倫理與品格教育。論文發表於山東師範大學。
楊深坑（1988）。理論、詮釋與實踐。台北市：師大書苑。
萬俊人（譯序）（1996）。關於美德倫理的傳統敘述、重述和辨述（頁1-24）。北京：當代中國出版社。
葉憲峻（2009a）。明鄭時期的台灣教育。彭煥勝（主編）。台灣教育史（頁71-73）。高雄市：麗文。
葉憲峻（2009b）。清代的台灣儒學。彭煥勝（主編）。台灣教育史（頁77-121）。高雄市：麗文。
劉匡時（2008，10月）。重探「實踐智」：《德行之後》對《尼各馬科倫理學》的繼承與擴充。論文發表於台灣哲學學會主辦之「梅洛龐帝」讀書會。台北市。2010年11月15日，取自http://blog.roodo.com/mp_circle/archives/7355029.html。
劉真（1987）。儒家倫理思想述要。台北市：正中。
蔡仁厚（1992）。了解儒家學問的幾個要點。周博裕（主編）。寂寞的新儒家（頁25-37）。台北市：鵝湖。
簡成熙（2007）。台灣德育的推展與研究何去何從？教育研究月刊，159，46-59。
龔群（譯序）（1981/1995）。A. MacIntyre著。德行之後(After Virtue)。北京：中 國社會科學。
二、英文部分
Althof, W. & Berkowitz, M. W. (2006). Moral education and character education: their relationship and roles in citizenship education. Journal of Moral Education, 35(4), 495-518.
Andre, C., & Velasquez, M. (1992). Ethical relativism. Retrieved February 27, 2011, from http://www.scu.edu/ethics/practicing/decision/ethicalrelativism.html.
Aristotle(1992). The Nicomachean ethics(D. Ross, Trans.). Oxford, UK: Oxford.
Barr, J. (2006). Reframing the idea of an educated public. Discourse:Studies in the Cultural Politics of Education, 27(2), 225-239.
Battaly, H. (2010). Introduction: Virtue and vice. Metaphilosophy, 41(1/2), 1-21.
Begley, A. M. (2005). Practicing virtue: A challenge to the view that a virtue centred approach to ethics lacks practical content. Nursing Ethics, 12(6), 622-637.
Benjamin Frankelin’s thirteen virtues (n.d.). Retrieved April 20, 2011, fromhttp://www.sfheart.com/FranklinsVirtues.html.
Bennett, W. J. (1991). Moral literacy and the formation of character. In J. S. Benninga (ed.), Moral, character and civic education in the elementary school (pp. 131-138). New York: Teachers College.
Blackledge, P. & Davidson, N. (2008). Introduction: The unknown Alasdair MacIntyre. In P. Blackledge & N. Davidson (eds.), Alasdair MacIntyre’s engagement withMarxism: Selected writings 1953-1974 (pp.xiii-1). Leiden, TheNetherlands, Brill.
Borradori, G. (1991/1994). Nietzsche or Aristotle? Alasdair MacIntyre. In Crocitto, R. (Trans.), The American philosopher: Conversations with Quine, Davidson, Putnam, Nozick, Danto,Rorty, Cavell, MacIntyre, and Kuhn (pp. 137-152). Chicago: The University of Chicago. (Original work published 1991).
Chara, P. J. (2005). Virtue. In J. K. Roth(ed.), Ethics(pp.1559-1563). Pasadena, CA: Salem.
Character Education Partnership (2001). Character education. In C. C. Haynes & O. Thomas (eds.), Finding common ground: a guide to religious liberty in public schools (pp. 149-166). Nashville, TN: First Amendment Center.
Darwall, S. (2003). Introduction. In S. Darwall (ed.), Virtue ethics (pp.1-4). Oxford, UK: Blackwell.
Drefcinski, S. (n.d.). A very short primer on St. Thomas Aquinas’ account of the virtues. Retrieved June 12, 2011, from http://www.uwplatt.edu/~drefcins/233AquinasVirtues.html.
Dunne, J. (2003). Arguing for teaching as a practice: a reply to Alasdair MacIntyre. Journal of Philosophy of Education, 37(2), 353-369.
Elders, L. J. (2006). The ethics of St. Thomas Aquinas. Anuario Filosófico, 35(2), 439-463.
Farrell, W. (1939). A companion to the summa: Vol. II: The pursuit of happiness. NY: Sheed & Ward.
Flett, J. (2000). Alasdair MacIntyre’s tradition-constituted enquiry in Polanyian perspective. Tradition & Discovery: The Polanyi Society Periodical, 26(2), 6-20.
Fluxman, T. (2000). Marxism, history and morality. Politikon, 27(1), 141-148.
Frankena, W. K. (1973). Ethics (2nded.). Englewood Cliffs, NJ: Prentice-Hall.
Grier, P. T. (1942). Marxist ethical theory in the Soviet Union. Hingham, MA: Reidel.
Hauerwas, S. (2007). The virtues of Alasdair MacIntyre. First Things: A Monthly Journal of Religion & Public Life, 176, 35-40.
Herdt, J. A. (1998). Alasdair MacIntyre’s “rationality of tradition” and tradition-transcendental standers of justification. The Journal of Religion, 78(4), 524-546.
Hoge, J. D. (2002). Character education, citizenship education, and the social studies. The social studies, 93(3), 103-108.
Hursthouse, R. (1999). On virtue ethics. New York: Oxford University.
Katayama, K. (2003). Is the virtue approach to moral education viable in a plural society? Journal of Philosophy of Education, 37(2), 325-338.
Knight, K. (1998). Introduction. In Knight, K. (ed.), The MacIntyre reader (pp. 1-27). Notre Dame, IN: University of Notre Dame.
Knight, K. (2007). Aristotelian philosophy: Ethics and politics from Aristotle to MacIntyre. Malden, MA: Polity.
Kohn, A. (1997). The trouble with character education. In A. Molnar (ed.), The construction of children’s character (pp. 154-162). Chicago: The University of Chicago Press.
Kollar, N. R.(2005). Virtue ethics. In J. K. Roth(ed.), Ethics(pp.1563-1564). Pasadena, CA: Salem
Kupperman, J. J. (1991). Character. New York: Oxford University.
Leming, J. S. (1997a). The current condition of character education. In A. T. Lockwood (ed.), Character education: Controversy and consensus (pp. 22-30). Thousand Oaks, CA: Corwin Press.
Leming, J. S. (1997b). Research and practice in character education: A historical perspective. In A. Molnar (ed.), The construction of children’s character(pp. 31-44). Chicago: TheUniversity of Chicago Press.
Lickona, T. (1991). Educating for character: how our schools can teach respect and responsibility. NY: Bantam.
Lickona, T. (1997). Educating for character: a comprehensive approach. In A. Molnar(ed.), The construction of children’s character (pp. 45-62). Chicago: The University of Chicago Press.
Lockwood, A. T. (1997). Introduction. In A. T. Lockwood (ed.), Character education: Controversy and consensus (pp. 1-11). Thousand Oaks, CA: Corwin Press.
Lutz, C. S. (2004). Tradition in the ethics of Alasdair MacIntyre: Relativism, Thomism, and philosophy. Lanham, MD: Lexington Books.
MacIntyre, A. & Dunne, J. (2002). Alasdair MacIntyre on education: in dialogue with Joseph Dunne. Journal of Philosophy of Education, 36(1), 1-19.
MacIntyre, A. (1984). After Virtue: A study in moral theory (2nd ed.). Notre Dame, IN: University of NotreDame.
MacIntyre, A. (1987). The idea of an educated public. In G. Haydon(ed.), Education and values: the Richard Peters Lectures (pp.15-35). UK: University of London.
MacIntyre, A. (1988). Whose Justice? Which Rationality? Notre Dame, IN: University of Notre Dame.
MacIntyre, A. (1990). Three rival versions of moral inquiry: Encyclopedia, Genealogy and Tradition. Notre Dame, IN: University of Notre Dame.
MacIntyre, A. (1991). Incommensurability, truth, and the conversation between Confucians and Aristotlians about virtues. In E. Deutsch (ed.).Culture and modernity: east-west philosophic perspectives (pp.104-122). Honolulu, HI: University of Hawaii.
MacIntyre, A. (1998a). A short history of ethics: A history of moral philosophy from Homeric age to the twentieth century(2nded.). London, UK: Routledge.
MacIntyre, A. (1998b). An interview for Cogito. In Knight, K. (ed.), The MacIntyre reader (pp. 267-275). Notre Dame, IN: University of Notre Dame.
MacIntyre, A. (1999). Dependent rational animals: Why human beings need the virtues. Chicago and La Salle, IL: Open Court.
McLaughlin, T. H.,& Halstead, J. M. (1999). Education in character and virtue. In T. H. McLaughlin&J. M. Halstead (eds.), Education in morality (pp. 132-163). London: Routledge.
McMylor, P. (1994). Alasdair MacIntyre: Critic of modernity. London, UK: Routledge.
McMylor, P. (2008). Marxism and Christianity: Dependencies and differences in Alasdair MacIntyre’s critical social thought. Theoria, 55(116), 45-66.
Murphy, M.C. (2003). Introduction. In Murphy, M. C. (ed.), Alasdair MacIntyre (pp. 1-9). Cambridge, UK: Cambridge University.
Nielsen, K. (1989). Marxism and the moral point of view: morality, ideology, and historical materialism. Boulder, CO: Westview.
Noddings, N. (1997). Character education and community. In A. Molnar (ed.), The construction of children’s character (pp. 1-16). Chicago: The University of Chicago Press.
Pinkard, T. (2003). MacIntyre’s critique of modernity. In M. C. Murphy (ed.), Alasdaire MacIntyre (pp.176-200). UK: Cambridge Press.
Pojman, L. P. (2002). Ethics: Discovering right and wrong (4th ed.). Ontario: Wadsworth.
Porter, J. (2003). Tradition in the recent work of Alasdair MacIntyre. In M. C. Murphy(ed.), Alasdair MacIntyre (pp. 38-69). UK: Cambridge Press.
Ryan, K. (1989). In defense of character education. In L. P. Nucci (ed.), Moral development and character education(pp. 3-18). Berkeley, CA: McCutchan.
Schaps, E., Battistich, V. & Solomon, D. (1997). School as a caring community: a key to character. In A. Molnar (ed.), The construction of children’s character (pp.127-139). Chicago: The University of Chicago Press.
Setran, D. P. (2003). “From morality to character”: Conservative progressivism, and the search for civic virtue, 1910-1930. Paedagogica Historica, 39(4), 435-456.
Solomon, D. (2003). MacIntyre and contemporary moral philosophy. In M. C. Murphy (ed.), Alasdair MacIntyre (pp. 114-151). UK: Cambridge Press.
Stewart-Sicking, J. A. (2008). Virtues, values, and the good life: Alasdair MacIntyre’s virtue ethics and its implications for counseling. Counseling and Values, 52(2), 156-171.
Urmson, J. O. (1988). Aristotle’s ethics. UK: Basil Blackwell.
Vokey, D. (2003). Pursuing the idea/l of an educated public: philosophy’s contributions to radical school reform.Journal of Philosophy of Education, 37(2), 267-278.
Walberg, H. J., & Wynne, E. A. (1989). Character education: Toward a preliminary consensus. In L. P. Nucci (ed.), Moral development and character education (pp. 37-50). Berkeley, CA: McCutchan.
Watson, M., Solomon, D., Battistich, V., Schaps, E. & Solomon, J. (1989). The child development project: combining traditional and developmental approaches to values education. In L. P. Nucci (ed.), Moral development and character education(pp. 51-92). Berkeley, CA: McCutchan.
Winton, S. (2008). The appeal(s) of character education in threatening times: caring and critical democratic responses. Comparative Education, 44(3), 305-316.
Wolf, S. (2007). Moral psychology and the unity of the virtues. Ratio, 20(2), 145-167.
Wynne, E. A. (1991). Character and academics in the elementary school. In J. S. Benninga (ed.), Moral, character and civic education in the elementary school (pp. 139-155). New York : Teachers College.
Wynne, E. A. (1997). For-character education. In A. Molnar (ed.), The construction of children’s character (pp. 63-76). Chicago: The University of Chicago Press.