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Marxism and Christianity Paperback – Download: Adobe Reader, December 1, 1984

4.5 out of 5 stars 25 ratings

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Contending that Marxism achieved its unique position in part by adopting the content and functions of Christianity, MacIntyre details the religious attitudes and modes of belief that appear in Marxist doctrine as it developed historically from the philosophies of Hegel and Feuerbach, and as it has been carried on by latter-day interpreters from Rosa Luxemburg and Trotsky to Kautsky and Lukacs. The result is a lucid exposition of Marxism and an incisive account of its persistence and continuing importance.

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Editorial Reviews

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"...a discerning, solid book...a significant contribution to both the emerging Marxist-Christian dialogue and the task of building the future that awaits us all." ―The New Republic



“. . . a very fine work on the intersection of Marxist and Christian teaching. . . . MacIntyre provides a very useful summary of Marx’s philosophical forebears, and his development from them. His summary of Marx’s teaching on history and the changes from his earlier to his later writing is quite fair, and a good introduction to the thought of Marx. . . . It really does bring together Marxism and Christianity in such a way that they may both contribute to and criticize each other.” ―Catholic Library World

About the Author

Alasdair MacIntyre is Senior Research Fellow at the Center for Contemporary Aristotelian Studies in Ethics and Politics at London Metropolitan University and Rev John A. O'Brien Senior Research Emeritus Professor of Philosophy at the University of Notre Dame. He is the author of numerous books, including After Virtue: A Study in Moral Theory, A Short History of Ethics, and Three Rival Versions of Moral Enquiry: Encyclopaedia, Genealogy, and Tradition, all published by the University of Notre Dame Press.

Product details

  • Publisher ‏ : ‎ University of Notre Dame Press
  • Publication date ‏ : ‎ December 1, 1984
  • Edition ‏ : ‎ 1st
  • Language ‏ : ‎ English
  • Print length ‏ : ‎ 160 pages
  • ISBN-10 ‏ : ‎ 0268013586
  • ISBN-13 ‏ : ‎ 978-0268013585
  • Item Weight ‏ : ‎ 8 ounces
  • Dimensions ‏ : ‎ 7.98 x 6.04 x 0.45 inches
  • Best Sellers Rank: #673,931 in Books (See Top 100 in Books)
  • Customer Reviews:
    4.5 out of 5 stars 25 ratings

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Alasdair MacIntyre
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Alasdair MacIntyre is Senior Research Professor of Philosophy, University of Notre Dame. He is the author of several bestselling books, including After Virtue, Whose Justice? Which Rationality?, and A Short History of Ethics (a Routledge Classic).

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  • Reviewed in the United States on July 19, 2014
    very good
  • Reviewed in the United States on July 10, 2019
    MacIntyre's thesis begins with the assertion that "Only one secular doctrine retains the scope of traditional religion in offering an interpretation of human existence by means of which men may situate themselves in the world and direct their actions to ends that transcend those offered by their immediate situation: Marxism" but that Marxism aphoria in relationship to predictive and/or normative capacities leads it to deify secular elements in lieu of answering the question. MacIntyre traces this problem back into Marxism left-Hegelian origins, noticing that the attempt to secularize the eschatology of Christianity was strong in both traditional Hegelianisms and in the left-Hegelian critiques of Hegel, particularly in that of Feuerbach.

    Before we get into the particulars of MacIntyre's critique of Marxism and his admiration, it is important to know that MacIntyre, before fully adopting the Thomistic framework of his mature works, was an active Marxist both in the traditional (Marxist-Leninist) CPGB of the 1950s and in several Trotskyist groups in the early 1960s. Traditional Christians, particularly Protestants, will be frustrated with the lack explicit theological critiques of Marxism, even of the Catholic variety, and the reduction of Christianity to its ethical tradition.

    In MacIntyre's view, Marx’s revaluation of Hegel incidentally traces of his metaphysics into social science. But Marx cannot be clear if he is transcribing a normative transcendence or predicting the iron laws that will end capitalism. This tension is also in Engel's where the iron laws are stated more clearly but never contradicted by Marx despite his private letters on some of the hesitation. IN the gap, a clear aphoria arises and the liberalized metaphysics of Christian re-emerge and show up as idols when the two dominant modes of reconciling the aphoria on Marxism as a science start to show problems: first, Kautsky's model with makes predictions about capitalism which do not actually happen (particularly agianst Bernstein's whose predictives seem more immediately accurate). Then in Lukacs, which removes not just the predictive elements but also most hard category distinctions, placing in Marxism a methodology and a party which represents the methodology. When the parties refute Lukacs, his theories appear to be self-refuted (even to himself).

    MacIntyre critiques Marxism failure to fix this problem and the emergent deifications of history, or party, or Stalin that emerges but also points out, albeit briefly, that liberalism and Christianity criticize Marxism on grounds that they themselves are guilty. Particularly interesting is when MacIntyre walks through the attempts of Trotsky, Bernstein, and Kautsky where moral logic of Marxism is explored and notes that most attempts devolve into modified positions of Kantian deontology (for Bernstein) and utilitarianism but a for a singular class (Trotsky and Kautsky) and both failing prey to the liberal assumptions already existing in those systems.

    One flaw many will find in the book is that for the explication of Hegelianism and the development of the problems around Marxism, the discussion of Christianity OR of the content economics is largely missing. The arguments about Christianity are implied mostly because of the early Hegelian relationship to liberalizing Christianity after Protestantism encounter with the Enlightenment, but not entirely stated. The arguments about Marxism are largely about the predictive status of some of the claims and it's the relationship to secularized Christianity more than a political program or economic critique. Yet MacIntyre clearly has a detailed knowledge of both and almost expects the reader to know it already and to read specifics themselves. Thus while I find this to be a clarifying book even if I don't agree with MacIntyre's implied conclusions, without significant prior knowledge one may be frustrated.
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  • Reviewed in the United States on August 7, 2000
    Mac Intyre is always worth reading. This is a slim volume, and despite the title, contains little concerning Christianity. Mainly the book serves as an overview of modern Marxism from a sympathetic vantage point. Importantly, the author finds certain key areas of overlap between Marxism and Christianity. At a philosophical level, he believes Marx takes over Hegel's reworking of core Christian themes and turns them into a secularized version of history and the millenium. Moreover, Mac Intyre sees in Marxian practice a paradox: a tendency to perpetuate proto-religious phenomena in what at times seem like cultish practices, such as Stalin's cult of the personality. More substantially, he sees a pervasive ambiguity in Marx's writings between determinism and voluntarism. In short, just how much difference does the "human factor" make in the shaping of history, a question that, in Mac Intyre's view, Marx was never able to resolve.
    He believes Christianity and Marxism share a key objection to modern liberalism, the dominant ideology of our age. Liberalism systematically separates fact from value: facts are one kind of thing, values are another, and there is no logical connection between them. Therefore, the individual is sovereign in deciding what to do and not do, because the world does not imply any one set of values to live by. For both Christians and Marxists, knowledge of the world and its order leads to self-knowledge and the ability to avoid predictable frustrations. Knowledge thus becomes a prerquisite to formative action that is valid not just for one person (liberalism), but for all people. At its best Marxism, like Christianity, functions as a relentless critic of society's reigning illusions - a conclusion not uncongenial to Hegel's philosophy of spiritual progression.Thus the author remains a leading Christian Hegelian in this work as well as in others.
    43 people found this helpful
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  • Reviewed in the United States on December 3, 2016
    Simply the greatest book on that topic!
  • Reviewed in the United States on July 8, 2024
    The book should have been titled 'The Marxist Thought and Its Origins, with a Small Connection to the Social Role of Christianity.'

    If you are looking for what Marx taught and whose ideas influenced him (e.g. Hegel and Feuerbach), then this is a good short summary. If you are looking for a comparison of Marxist thought and practice to Christian thought and practice, then I recommend you look elsewhere. This doesn't have it. Had MacIntyre spent even half the time discussing Christian thought and practice as he did Marxism, it would have some good content. But, MacIntyre is not even clear on what version of Christianity he is talking about (e.g. Protestant, Catholic). There is nothing of what is called theology, which would be needed to make a comparison to Marxism.

    Unfortunately, his only real point is that Marxism and Christianity both deal with our 'alienation' and propose solutions to that alienation. What this means is that Marxism functions as a religion. It's a rational, materialistic (aka secular) religion that uses the State to pursue its version of a utopian solution to our alienation. And, the State must get rid of religion because religion stands in the way. I think we already know all these things.
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    Reviewed in Canada on February 20, 2020
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