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 notion for a serious social technological know-how of modernity.
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This e-book 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 robust critique of liberalism. His tradition is obvious because the idea for a serious social technological know-how of modernity.
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Additional info for Alasdair MacIntyre: Critic of Modernity
Operationalising of a distinctive redefinition of the role of social actor, as ‘the individual’: For ‘the individual’ in modern society is the name of a status and a role. ‘The individual’ is the name of a piece of social fabrication, of a social role created in the sixteenth and seventeenth centuries in order to abstract human beings from certain aspects of their beliefs and circumstances. So it is not human individuals as such, bearing with them the complexities of belief and circumstance, including their allegiance to some theory of the good and their membership of social groups espousing such a theory, who are the agents who appear in modern practical reasoning.
But how is the connection maintained when the sceptical assumptions of that culture are so deeply embedded that close connection would seem to lead inevitably to secularisation even if the outward forms of religious practice are maintained. It would seem that the only viable response for someone in this position is to attack the dominant culture as wrong or false. K. Chesterton. 73 It would, I think, be difficult to resist the view that among the names of those who wish to mount a culture critique, in the attempt to preserve a living connection between faith and culture, we should now add the name of one Alasdair MacIntyre.
But, despite the importance he attaches to Marxism as an intellectual tool, this seems not to be the case. At the end of After Virtue MacIntyre suggests that Marxism is flawed by the same commitment to liberal individualism that lies behind much other modern thought. He makes the same point as he made in Marxism and Christianity that when put to the test of complex practical situations as in the case of the revisionism debate of Kautsky and Bernstein or the post-Khruschev Eastern European debates, Marxists tend to fall back on a version of Kantianism or utilitarianism.