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This volume explores the common ground between Marxism and Christianity. It argues that Marxism shares in good measure both the content and functions of Christianity and does so because it inherits it from Christianity. It details the religious attitudes and modes of belief that appear in Marxism as it developed historically from the philosophies of Hegel and Feuerbach, and as it has been carried on by its latter-day interpreters from Rosa Luxemberg and Trotsky to Kautsky and Lukacs. It sets out to show that Marxism, no less than Christianity, is subject to the historical relativity that affects all ideologies. This new edition has been updated to take account of the collapse of Communism in the former Eastern bloc and whether Marxism, in particular, is still relevant to those who seek a changed social order today.
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1968 by Schocken Books, Inc. University of Notre Dame Press edition 1984 Reprinted by arrangement with the author Printed in the United States of America
Library of Congress Cataloging in Publication Data
MacIntyre, Alasdair C. Marxism and Christianity.
Reprint. Originally published: New York: Schocken Books, c 1968. 1. Philosophy, Marxist. 2. Communism and Christianity. I. Title. B809.8.M28 1984 335.4'11 83-40600 ISBN 0-268-01358-6 (pbk.)
Page v
Contents
Preface
vii
I. Secularization and the Role of Marxism
1
II. From Religion to Philosophy: Hegel
7
III. Philosophy in Transition: Hegel to Feuerbach
19
IV. From Philosophy to Practice: Marx
29
V. Marx's Account of History
45
VI. Marx's Mature Theory
75
VII. Marxism and Religion
103
VIII. Three Perspectives On Marxism
117
Page vii
Preface
This short book was first published in rather a different version in 1953; I wrote it when I was twenty-three. The questions that preoccupied me then are not the same in all respects as the questions with which I am now concerned; and the social and political situation which inspired and inspires the questions has changed even more than the questions have. Then I aspired to be both a Christian and a Marxist, or at least as much of each as was compatible with allegiance to the other and with a doubting turn of mind; now I am skeptical of both, although also believing that one cannot entirely discard either without discarding truths not otherwise available. Then I envisaged the beliefs of both Christians and Marxists as essentially the beliefs of organizations; and the Stalin-
Page viii
ist crudity of the Communist Party, as also the pre-Conciliar crudity of the Catholic Church, was a chief source of difficulty. Now it is clear that for both Party and Church the relationship of belief to organization has become much more ambiguous. But one still cannot evade the question of the relationship.
The chief result of this changed situation, so far as the mode and style of this book are concerned, is that the proportion of answers to questions is rather lower than it was fifteen years ago. I am able to assert less because I know more. So far as the content of this book is concerned, there are three points on which it would be valuable to focus preliminary attention with the aim of showing that it was worth writing and rewriting. The first begins from the observation that both Christianity and Marxism are constantly being refuted; and here the point is not so much that doctrines which survive such attentive criticism must have strong social roots as that those who lack any positive coherent view of the world themselves still have to invoke Christianity and Marxism, even in the acts of criticism and refutation, as points of ideological and social reference. If the end of ideology had genuinely arrived, it would not be necessary to say so so often and so argumentatively.
The second point worth remark is the extent to
Page ix
which Christians and Marxists both wish to exempt their own doctrines from the historical relativity which they are all too willing to ascribe to the doctrines of others. They thus fail to formulate adequately the task of discriminating between the truths of which their tradition is a bearer from what are merely defensive or aggressive responses to their social situation. But if they will not do this, then their critics have a duty to try to do it for them.
Finally, it will perhaps already be clear that my own skepticism must be distinguished from a general philosophical skepticism of a positivist kind, which would hold that any view of the world with the scope of Christianity or Marxism must be false because it attempts to transcend the logical limits set to human understanding. This doctrine I believe to be mistaken and to be itself often enough one of the components of a rival world-view. But this book is not the place to argue for this belief. My own skepticism is more particular. To attempt to state it further would be to anticipate the argument.
ALASDAIR MACINTYRE
Page 1
I Secularization and the Role of Marxism
Christianity is the grandmother of Bolshevism. O. SPENGLER
The Great rationalist prophets of secularization, both during the eighteenth-century Enlightenment and after, have been proved wrong in at least two respects. First, the secularization of social life has been slower, less complete and less radical than they predicted. Not only has the last king not yet been strangled with the entrails of the last priest; it now looks as if the last king will be transmuted far less excitingly, if at all. And secondly, whereas the thinkers of the Enlightenment looked forward to a time when the superstitious interpretation of human existence embodied in Christianity would be replaced by a rational interpretation of man and nature, what has actually happened is that Christianityinsofar as it has lost its holdhas in advanced industrial communities not
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