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The Genesis of MacIntyre’s Educational Project: A Democratic Culture and Community of Critical Enquiry

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Alasdair MacIntyre, Rationality and Education

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Abstract

In order to contextualise MacIntyre’s educational project, a critique of his earlier thinking about rationality and the crucial role it should play in both a person’s life and society in general is really important. Indeed, there is much evidence in his earlier works from the 1950s onwards to gain a sense of what MacIntyre means by human rationality and why its cultivation should be a central aim in education. In a sense, MacIntyre’s educational project is concerned with liberation—particularly self-liberation—through both reason and an understanding of history. This is why MacIntyre argues that the central role of anything worthy to be called an education is committed to the exercise of critical enquiry that emphasises the testing of any claim to knowledge or understanding against some impersonal rational standards. Likewise, it also recognises that all knowledge and understanding is historical and contingent upon a democratic culture of universal consensus. Although a democratic culture of critical enquiry is a necessary prerequisite for social and educational change, MacIntyre reminds us that an education also involves a critical self-awareness of how our desires, wants, and so on, are influenced by the social structures we inhabit. As such, a dominant educational theme found in MacIntyre’s earlier works concerns the cultivation of the resources which individuals can use to remake both society and ourselves for the purposes of a particular kind of community. Consequently, for the purposes of this chapter I will be concerned with the discussion of the following: first, I outline MacIntyre’s thinking on communities dedicated to a shared framework of humanity and practical rationality; second, I discuss the important role of reason and rationality in the liberation of individuals—especially university students—in breaking through the chains of apathy and conformism; and, lastly, I turn my attention to why MacIntyre thinks the cultivation of rationality in and through a democratic culture and community of critical enquiry should be a crucial educational aim in educational systems, particularly in universities.

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Notes

  1. 1.

    A second edition of Marxism and Christianity was published in 1995 with a new introduction.

  2. 2.

    Chapter VII titled, “Marxism and Religion” provides a more detailed examination of this relationship.

  3. 3.

    It is worth noting the role of philosophy as an instrument of change in MacIntyre’s earlier thinking, particularly as this close relationship between theory and practice found in Marx becomes the catalyst for his own later works concerning practical rationality from the standpoint of communities.

  4. 4.

    The basic schema of MacIntyre’s (1959, pp. 91–92) argument relating to the “history of morality” in Western society adheres to the following precept X:

    1. (1)

      Sophist—“Do X because it will bring you happiness”.

    2. (2)

      Catholic—“Do X because God enjoins it as the way to your happiness”.

    3. (3)

      Protestant—“Do X because God enjoins it”.

    4. (4)

      Secular—“Do X”.

  5. 5.

    The concept of “negative” freedom relates to the notion of “escaping” something perceived to be negative; whereas, “positive” freedom involves the use of reason as a means of actualising self-realisation.

  6. 6.

    MacIntyre (1960, pp. 216–221) is critical of Popper’s historicism for presenting “… pairs of what are alleged to be exclusive and exhaustive alternatives …” when one alternative is fallacious in its logic. He highlights three errors that Popper makes: (1) treating historical processes in the same way as physical events that are governed by laws; (2) characterising a class only from the individuals that belong to that class; and, (3) a partisan concern only with the means and not with the ends.

  7. 7.

    Oakeshott’s political theory is also mentioned by MacIntyre, but it is brief compared to the others listed.

  8. 8.

    MacIntyre is referring to a range of literature to demonstrate his point that the image of the lever and machine dominant in contemporary society. One notable example he puts forward is Robert Owen’s, A New View of Society.

References

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  • MacIntyre, A. (1960). Breaking the chains of reason. In E. Thompson (Ed.), Out of apathy (pp. 195–240). London: Stevens & Sons.

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Stolz, S.A. (2019). The Genesis of MacIntyre’s Educational Project: A Democratic Culture and Community of Critical Enquiry. In: Alasdair MacIntyre, Rationality and Education. SpringerBriefs in Education(). Springer, Cham. https://doi.org/10.1007/978-3-319-92276-8_1

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  • DOI: https://doi.org/10.1007/978-3-319-92276-8_1

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