By Peter McMylor
This booklet is the 1st complete size account of the importance of Alasdair MacIntyre's paintings for the social sciences. MacIntyre's ethical philosophy is proven to supply the assets for a strong critique of liberalism. His tradition is visible because the proposal for a serious social technology of modernity.
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Extra info for Alasdair MacIntyre: Critic of Modernity
The first was the adoption of a self-conscious intellectual atheism. But MacIntyre goes on to ask an interesting question of this atheism, ACCEPTANCE AND REJECTION 33 In which God is it that they disbelieve? In Russell’s case it is the God of Newton’s Scholium; in Sartre’s case it is the God of Leibniz’s Theodicy. 69 The significance of this point for MacIntyre lies in the fact that this type of atheist was, even in the nineteenth century, rather unusual. The serious ex-Christian atheist was rare compared with the great number of secularised non-believers for whom all the issues surrounding belief had little or no meaning.
The Pagan warrior values of heroic society with the Christianity of the early Middle Ages. However, what all these forms had in common was an ability to link the individual via a socially defined role with the pursuit of human goods, as MacIntyre puts it in After Virtue: in much of the ancient and the medieval worlds, as in many other premodern societies, the individual is identified and constituted in and through certain of his or her roles, those roles which bind the individual to the communities in and through which alone specifically human goods are to be attained; I confront the world as a member of this household, this clan, this tribe, this city, this nation, this kingdom.
65 32 MACINTYRE—CHRISTIANITY AND/OR MARXISM? 67 What then were the specific problems that science and modernity presented to traditional theism, as it entered the modern world. The first crisis that we referred to above took the predictable form, given MacIntyre’s reading of the nature of prescientific cultures, of a crisis of refutability. Could the claims of religion be treated like any other set of claims and be subjected to the test of being falsified. It would seem that in this situation, religion, and its intellectual representative theology, had two options: firstly it could present itself as a hypothesis like any other body of knowledge, and in the context of the eighteenth century reformulate itself as a Deist first cause of natural phenomena, or, secondly, it could refuse to adjust to this situation and cut itself off from the secular intellectual disciplines.