This is the fourth entry in our Free Minds series.
Alisdair Macintyre once told the theologian Stanley Hauerwas that he regretted writing that famous last passage of his great 1981 work of moral philosophy, After Virtue. Nonetheless, it was that book, and its stirring final call to action, that summoned together a very diverse collection of admirers. To many of us, that last paragraph felt like a dark prophecy, a warning from history, and a vague, sketchy outline of what the coming resistance might look like.
In terms of its practical effect on me, it was the single most important piece of philosophical writing that I have ever read. And it remains so to this day.
We are entering a time of crisis, claimed Macintyre. The Enlightenment destroyed the idea that human life is imbued with purpose and direction. It took morality away from the community and made it a matter of individual choice, thus replacing morality with individual self-assertion. The final passage reads:
If my account of our moral condition is correct we ought to conclude that for some time now we too have reached that turning point. What matters at this stage is the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us.
And if the tradition of the virtues was able to survive the horrors of the last dark ages, we are not entirely without grounds for hope. This time, however, the barbarians are not waiting beyond the frontiers; they have already been governing us for quite some time. And it is our lack of consciousness of this that constitutes part of our predicament. We are waiting not for a Godot, but for another—doubtless very different—St Benedict.
Rod Dreher’s best selling The Benedict Option (2017) is the latest in a long line of reactions to this passage. Christians, he argues, have lost the culture wars in the United States. And a new form of resistance is called for.
In this country, Macintyre’s philosophical cry bounced around in academic circles during the back end of the 20th century, emerging into mainstream politics during the beginnings of this one. It was John Milbank’s Theology and Social Theory (1991), heavily influenced by Macintyre, that led to the whole Red Tory then Blue Labour movements. It was Macintyre’s analysis that inspired the theologian Philip Blond to help persuade David Cameron to start talking about “the big society”. Likewise, the thinking of people such as the excellent Maurice Glassman still owes a great deal to the debates that a number of Cambridge theologians (including Rowan Williams) had in the 1980’s following After Virtue.
But Macintyre’s reception in the United States has been very different. Whereas in Britain, the political influence of After Virtue has been on those who have been seeking to bring new life to society in general, with the conservative Christian Rod Dreher (and with Stanley Hauerwas too), the After Virtue legacy has taken on a more sectarian and inward-looking turn.
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