Alasdair MacIntyre: An Intellectual Biography
Perreau-Saussine, É. (2022). Alasdair MacIntyre: An Intellectual Biography. University of Notre Dame Press.
序言
自由主义处在两个极端：纳粹主义（极右，强调nobility）和社会主义（极左，强调justice）。自由主义追求消极的自由，企图价值“中立”，把各种价值主张放入私人private领域存而不论。一个代表人物，霍布斯。但是，当代亚里士多德主义者的挑战则是，呼吁关注good问题。
麦金太尔就是这么一个人。此人早年加入英国共产党，后来转入长老会，再后来改宗天主教。【颇为传奇】
本书探索麦金太尔的三个面向：
1，政治：新左派
2，哲学：斯大林主义的道德批判
3，神学：世俗化问题
麦金太尔曾经因为不满意工党the Labor Party（日趋保守），而加入新左派New Left——批判斯大林主义Stalinism和批判旧左派The Old Left。
总而言之，有两个声音徘徊在麦金太尔的政治生活中：其一，反对自由的个人主义liberal individualism【由此可见为什么他在After Virtue中喜欢本笃会那种小共同体】；其二，反对苏联的激进主义Soviet Cynicism。
在道德哲学领域，麦回到亚里士多德，强调logos：人是理性动物（独立于共同体之外），又是政治动物（隶属某一共同体）。
神学领域，麦面对的是霍布斯的遗产：如何面对共同体之间的战争（如，宗教战争，Church-State）？自由主义者liberalism的答案是，分离separation——政教分离，公民与个人分离。
麦长期以来希望结合马克思主义哲学和基督教神学。
麦认为，liberal individualism的根源在于世俗化secularization。
He counters the flight from evil with the search for the good. 【这句话概括得好，自由主义的主要策略就是逃避恶，而麦的亚里士多德传统则是要寻求善】
值得注意的是，对于新亚里士多德主义，麦对其德国根源（如阿伦特，列奥·斯特劳斯）保持冷漠，而主要是跟从分析哲学传统的亚里士多德主义者（如Anscomb）。
麦对巴特的神学也有所思考。但是他不同意巴特的哲学和神学的对立方案，认为二者是互相支持的。因此，麦最后更倾向于托马斯主义的路径，即恩典成全理性，承认the natural desire for God. 麦反对唯独信仰，强调事工与圣传。
◆Chapter03
>>How do “communities” relate to each other?
>>What happens when the duties community life calls for come into conflict with one another?
>>Separation of the state from civil society, separation of man and the citizen, separation of church and state . . . In placing each man on the level of humanity, in making each believer and each citizen an “individual,” the Enlightenment offers a response to the theologico-political problem
>>Concerned to join together the right and the good, MacIntyre criticizes the liberal separation thereof.
>>Hobbes is his adversary par excellence.
>>Marxist Christianity, with which MacIntyre was for a long time aligned, thus seems to presuppose the natural harmony of (Marxist) philosophy and (Christian) theology.
>>Is not reading the newspaper a kind of morning prayer, and history a kind of theodicy?
>>one as polis and the other as ecclesia
>>MacIntyre looks to show that individual judgment relates to collective reasoning, taken up in an authoritative tradition.
>>Historically, the wars of religion called for a fourfold reaction: liberal individualism, the theory of state sovereignty, the cultural homogenization of the nation-state, and the abandonment of the Aristotelian theory of the mixed regime.
>>MacIntyre designates liberal individualism as the root of secularization.
>>MacIntyre starts from the common danger that individualism poses to the believer and to the citizen: the enclosure in a self reduced to almost nothing and the loss of the sense of the sacred, the meaning of good and evil.
>>He counters the flight from evil with the search for the good.
>>McCabe had long been one of the dominant figures in Slant, a journal of the Catholic left. Both Marxist and Thomist, he effects MacIntyre's transition from Marxist to Thomist.
>> We should understand the allusion to St. Benedict as referring to the Puritans, who founded the United States.
>>MacIntyre remains indifferent to the neo-Aristotelianism of German origin, which, in particular with Hannah Arendt, Eric Voegelin, and Leo Strauss, looks to the Stagirite’s political thought. MacIntyre draws his inspiration from the neo-Aristotelianism of analytical philosophers such as Elizabeth Anscombe, who are mainly interested in the philosophy of action.
>>on the one hand, Barth’s zeal (which opposes reason to faith), and on the other, the neo-Hegelian rationalism of Marxist Christianity (which confuses reason and faith).
>>Philosophy and theology support each other, granting their place to natural desire at the same time as to the glory of an essentially mysterious God.
>> MacIntyre thus emphasizes the existence of naturally good desires.
>>By giving a central place to action, to agency, MacIntyre rejects sola fide, the rejection of works. We must take care neither to sacrifice freedom for the glory of God nor the glory of God for freedom—neither to sacrifice nature for grace nor grace for nature.
>>for Thomas Aquinas seemed to offer the means of escaping the dilemma with which he had long lived.
>>For a Catholic, tradition is the fruit of grace working within human life, acting through human practices.
麦关于宗教问题的重要文章：MacIntyre, A. (1986). Which god ought we to obey and why?. Faith and Philosophy, 3(4), 359-371.