Il teismo filosofico di Alasdair MacIntyre a confronto con la teologia post–liberale e post–moderna/Alasdair MacIntyre’s philosophical theism in conversation with postliberal and postmodern theologies
2015; UNIVERSIDADE FEDERAL DO PIAUÍ; Volume: 6; Issue: 11 Linguagem: Inglês
ISSN
2178-843X
Autores Tópico(s)Medieval Philosophy and Theology
ResumoNel breve spazio del presente lavoro, intendo dar conto dell’“habitus teologico” che caratterizza lo stile filosofico di Alasdair MacIntyre : “religiously musical” e infatti — a mio avviso — il piu insolito, e allo stesso tempo il piu suadente, epiteto attribuito al filosofo scozzese dai teologi James Gustafson e Stanley Hauerwas . Tale habitus e altresi esaltato dalla diffusa propensione a saldare insieme — senza apparente soluzione di continuita — il modus philosophandi macintyriano e alcune recenti figure della teologia cristiana post–liberale e post–moderna, di cui ci occuperemo in seguito: soprattutto la “teologia narrativa” di Hans Frei, George Lindbeck, et. al., ma anche la “radical orthodoxy” di John Milbank, Catherine Pickstock, Graham Ward, et. al. Sebbene MacIntyre non abbia replicato direttamente a simili tentativi di “appropriazione teologica” del suo pensiero, ritengo, comunque, che i tempi siano maturi per riconoscere — a lui e al “tomismo analitico” — un ruolo sui generis nell’evoluzione della tradizione aristotelico–tomista del XX secolo : ruolo distinto, ma non separato, rispetto a quello coevo di quanti — in ambito continentale — hanno tenacemente proseguito la ricerca filosofica e teologica nel solco di Tommaso, come ad esempio Marie–Dominique Chenu, Yves Congar, Cornelio Fabro, Etienne Gilson, Jacques Maritain, Edith Stein, et al. Abstract: This paper aims at sketching what is herein called the “theological habitus ”, which characterizes MacIntyre’s modus philosophandi , even if it is not as plainly evident in his masterpiece, After Virtue (1981), as in many preparatory, collateral and successive works like The Logical Status of Religious Belief (1957), Difficulties in Christian Belief (1959), The Debate about God (1969), Can Medicine Dispense with a Theological Perspective on Human Nature? (1977), Theology, Ethics, and the Ethics of Medicine and Health Care (1979), Dr. Kung’s Fiasco (1981), Which God Ought We to Obey and Why? (1986), What Has Christianity to Say to the Moral Philosopher (2006), God, Philosophy, Universities (2009), On Being a Theistic Philosopher in a Secularized Culture (2010), ecc. Thus, such an habitus has naturally involved MacIntyre in academic debates regarding theological ethics and philosophical theism; but his innovative approach has also induced many interpreters to link MacIntyre’s thought to twentieth century new theological movements: postliberal narrative theology, radical orthodoxy, ecc. Although MacIntyre has never stated a comment on these kinds of “theological appropriation” of his oeuvre , probably major similarities can be found with those who, in the meantime, have prosecuted philosophical and theological research within Aristotelian–Thomistic tradition, which today includes de jure et de facto “analytical Thomism”. Keywords : Alasdair MacIntyre, philosophical theism, analytical Thomism, postliberal theology
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