By Paul Blackledge, Neil Davidson (editors)
Even though Alasdair MacIntyre is healthier recognized this day because the writer of "After advantage" (1981), he was once, within the Fifties and Nineteen Sixties, probably the most erudite participants of Britain's Marxist Left: being a militant inside, first, the Communist celebration, after which the recent Left.
Read or Download Alasdair MacIntyre's Engagement with Marxism: Selected Writings 1953-1974 (Historical Materialism Book Series) PDF
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Additional info for Alasdair MacIntyre's Engagement with Marxism: Selected Writings 1953-1974 (Historical Materialism Book Series)
76–86. MacIntyre appeared as a member of the editorial board in Issue 2 and as co-editor alongside Mike Kidron from Issues 3–8 (1960–2). His name remained on the list of editors down to issue 32 in 1968. ’ 65 International Socialism, 6, Autumn 1961, p. 20. MacIntyre’s membership of IS coincided with his break with Christianity (Chapter 18 below). 66 On Sartre see Chapter 21, on the Common Market Chapter 26, and on Ireland Chapter 16. On Ireland see also MacIntyre, 1959, p. 239; 1962, pp. 2–3. For a discussion of MacIntyre as an intellectual in the 1960s, see Sedgwick 1982.
See Callinicos 1991. 62 This implied critique of the sectarianism of the SLL, paralleled MacIntyre’s own assessment of the SLL’s relationship to the New Left noted above. Read in this context, MacIntyre’s shift from the SLL to the IS is best conceptualised as a moment in the process through which he deepened his understanding of the concrete implications of his radicalism: first, after his break with the CPGB he moved to the New Left, then towards a form of Trotskyism, and then towards a more vibrant interpretation of Marxism.
MacIntyre went on to suggest that ‘the inability of men to discard Christianity is part of their inability to provide any post-Christian means of understanding their situation in the world’. 88 Another reason why MacIntyre was drawn to such a pessimistic conclusion was that, by the mid–1960s, he moved to reject not only Marx’s, but also all other competing theories of human nature which might act as a humanist basis for revolutionary politics. 90 While he chose Marxism in 1966, he refused any criteria by which this choice could rationally be defended.