Alasdair MacIntyre, a leading moral philosopher in the English speaking world, was from his earliest intellectual formation influenced profoundly both by Christianity and Marxism. MacIntyre argues that Marxism has religious roots, in that it gains its vision of the good life of peace and reconciliation from Christianity, mediated by Hegel, but makes this life historically concrete. The article views MacIntyre's early intellectual career as a case study in the productive tension generated by an analysis of the connections between Christianity and Marxism. It is suggested that by examining the similarities and differences of these two traditions, MacIntyre points to the sources of radicalism that lie at the apparently conservative heart of western culture and reveals aspects of the continuing significance of this culture's religious background. He also points to the difficulties both traditions have in engaging with modern liberal culture.
Dependencies and Differences in Alasdair MacIntyre's Critical Social Thought
Paul Apostolidis, William E. Connolly, Jodi Dean, Jade Schiff, and Romand Coles
countershocks that we so urgently need. REFERENCES Arendt , Hannah . 1968 . The Origins of Totalitarianism . New York : Harcourt . Connolly , William . 2008 . Capitalism, Christianity, American Style . Durham : Duke University Press . 10
A persistent feature in Jesuit reports about the late Ming and early Qing was the notion that an enduring peace and concord pervaded the Chinese political system. Although the Jesuits did not invent this association, which was rooted in Greco-Roman historiography, the Jesuit encyclopaedist Antonio Possevino (1533–1611) was the first to link the ‘perpetual peace’ (perpetua pax) and ‘supreme concord’ (summa concordia) of the Chinese state to the Confucian intellectual tradition. As the Jesuits’ missionary strategy developed under the tutelage of Matteo Ricci (1552–1610), ‘public peace’ (pax publica) and ‘the calm of the Republic’ (Republica quies) came to be perceived as the ultimate purpose of the Confucian precepts and one of the hinges on which the aims of Christianity, Confucianism and natural law can be reconciled. The supreme expression of the link between Confucianism and peace can be found in the Confucius Sinarum philosophus (1687), which presented for the first time an accessible translation of three of the four Confucian classics. Yet while retaining the view that pre-Qin Confucianism espoused peace as a central political aim, the Confucius Sinarum philosophus challenged the view that contemporary China could be regarded as a utopic actualization of Confucian peace. This paper will discuss this shift as an attempt to coopt the Chinese political experience as an argument against the pragmatic political philosophy known as ‘reason of state’, which was perceived by Jesuit thinkers as atheistic and immoral.
Needle Rick Turner wrote EOTN as a response to his unease with the direction and tone of the Economic and Political Commissions of the Christian Institute-initiated Study Project on Christianity in Apartheid Society (SPRO-CAS). 3 He believed that the
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cannibals, and makes this prisoner his servant. Crusoe also names this servant Friday, teaches him English, and converts him to Christianity. He teaches him the tools and mechanisms that enabled him to survive on the island, and attribute these ‘civilised
A History of Richard Turner’s Eclipse and Resurgence
). Written for a public audience under the auspices of the Study Project on Christianity in Apartheid Society (SPRO-CAS), a remarkable commission funded by the Christian Institute and South African Council of Churches that explored practical alternatives to
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delegation of the king and queen of Spain ‘in his stead’ as sovereign over their lands. Following from this they were to allow Christianity to be preached ( Hanke 1949: 35 ). The remainder of the document warns of the catastrophic consequences for which the
Christianity with this humanism, his radical approach to pedagogy and profound impact on a generation of white students, his commitment to a socialist non-racialism, and more besides. In this brief essay, however, I want to recall Turner’s labour politics
, the christian religion. (We have already argued the use of the capital letter ‘c’ for ‘christianity’ and its adjectival variation [ Ramose 2005: 105 ].) The importance of our observation with regard to christianity is that some of the founding fathers
Christianity. Foucault offered the following observation: ‘We could say that it would be interesting to study the organization of political parties in the contemporary world inasmuch as a whole part comprises institutions and practices of direction in addition