Macintyre Quotes

At the foundation of moral thinking lie beliefs in statements the truth of which no further reason can be given.

Like Bancroft, MacIntyre had been a man of power, and like all men of power, when he talked of prices worth paying, you could be sure of one thing. Someone else was paying.

Eccentricity is one of those English traits that look like frailty but mask a concealed strength; individuality disguised as oddity.

Charles II once invited the members of the Royal Society to explain to him why a dead fish weighs more than the same fish alive; a number of subtle explanations were offered to him. He then pointed out that it does not.

For Kant one can be both good and stupid; but for Aristotle stupidity of a certain kind precludes goodness.

we are never more (and sometimes less) than the co-authors of our own narratives.

What is the use of living if you cannot eat cheese and pickles?

Imprisoning philosophy within the professionalizations and specializations of an institutionalized curriculum, after the manner of our contemporary European and North American culture, is arguably a good deal more effective in neutralizing its effects than either religious censorship or political terror

What am I to do?’ if I can answer the prior question ‘Of what story or stories do I find myself a part?

The true genre of the life is neither hagiography nor saga, but tragedy.

Moral judgments are linguistic survivals from the practices of classical theism which have lost the context provided by these practices.

The policemen agreed they were living with a most peculiar fellow. One moment he was reading classical literature in the original French and quoting Tennyson, and the next he would be discussing the best way to blow up a train.

It is perfectly possible for two people to listen to the same words and hear entirely different things.

Lenin is often credited with coining the term “useful idiot,” poleznyi durak in Russian, meaning one who can be used to spread propaganda without being aware of it or subscribing

The attempted professionalization of serious and systematic thinking has had a disastrous effect upon our culture

The introduction of the word ‘intuition’ by a moral philosopher is always a signal that something has gone badly wrong with an argument.

Shelby handed off her bouquet and faced Luke, taking both his hands in hers. And she began: “Luke, I love you. I promise that each day I have you in my life, I will show you my love.” Noah's eyes drifted to Ellie's and a smile played about his lips as the bride and groom spoke. “Shelby, I love you. In each day of our lives together, I will show my love. And where there is injury, I will pardon without hesitation.” “Where there is doubt, Luke, I will have faith in you.” “In times of despair, you will be my hope.” “In times of darkness, I will find my light in you.” “When there is sadness, let me bring you joy.” “Luke, I will not so much seek to be consoled as to console.” “I will seek to understand, not just to be understood.” “I will love, not just crave love.” “I pledge you my heart, my life.” “And I pledge mine to you.” “I, Luke Riordan, take you, Shelby MacIntyre, to be wife, my best friend, my lover, my partner, the head of my family and other half of my heart. Forever.” He slid a ring on her finger. Shelby slid a ring onto his finger. “I, Shelby MacIntyre, take you, Luke Riordan, to be my husband, best friend, lover, partner, head of my family and other half of my heart. Forever.

The fatal conceit of most spies is to believe they are loved, in a relationship between equals, and not merely manipulated.

Deception is a sort of seduction. In love and war, adultery and espionage, deceit can only succeed if the deceived party is willing, in some way, to be deceived.

What this brings out is that modern politics cannot be a matter of genuine moral consensus. And it is not. Modern politics is civil war carried on by other means,

Man is essentially a story-telling animal, but a teller of stories that aspire to truth.

The exercise of the virtues is itself a crucial component of the good life for man

Food shouldn’t be that shade of green, lass.” – Faolán MacIntyre

Modern systematic politics, whether liberal, conservative, radical or socialist, simply has to be rejected from a standpoint that owes genuine allegiance to the tradition of the virtues; for modern politics itself expresses in its institutional forms a systematic rejection of that tradition.

Sam Brewer enjoyed discussing Middle Eastern politics with Philby; Philby enjoyed sleeping with his wife.

The word most consistently used to describe Kim Philby was "charm", that intoxicating, beguiling and occasionally lethal English quality.

It is through hearing stories about wicked stepmothers, lost children, good but misguided kings, wolves that suckle twin boys, youngest sons who receive no inheritance but must make their own way in the world, and eldest sons who waste their inheritance on riotous living and go into exile to live with the swine, that children learn or mislearn both what a child and what a parent is, what the cast of characters may be in the drama into which they have been born and what the ways of the world are.

The true man wants two things: danger and play. For that reason he wants woman, as the most dangerous plaything.

Paranoia is born of propaganda, ignorance, secrecy and fear.

To cry out that the emperor had no clothes on was at least to pick on one man only to the amusement of everyone else; to declare that almost everyone is dressed in rags is much less likely to be popular.

The defining feature of this spy would be his falsity. He was a pure figment of imagination, a weapon in war far removed from the traditional battle of bombs and bullets.

History is neither a prison nor a museum, nor is it a set of materials for self-congratulation.

Britain might be in the grip of rationing, but buying the materials for a homemade bomb was a piece of cake. (In fact, obtaining the ingredients for a decent cake would have been rather harder.)

If my account of our moral condition is correct, we ought also 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.

Like all truly selfish people, Kliemann believed the minutiae of his life must be fascinating to all.

Secrets are the currency of intelligence work, and among professional spies a little calculated indiscretion raises the exchange rate.

One of the hazards of having a good idea is that intelligent people tend to realize it is a good idea and seek to play a part.

In a craven and hierarchical organization, the only thing more dangerous in revealing your own ignorance, is to draw attention to the stupidity of the boss.

Well you stick the dynamite in the keyhole and you don't damage the safe, only sometimes you put a little too much in and blow the safe door up, but other times you're lucky and the safe just comes open. Thus the scion of a great banking dynasty learned how to rob a bank.

To have understood the polymorphous character of pleasure and happiness is of course to have rendered those concepts useless for utilitarian purposes; if the prospect of his or her own future pleasure or happiness cannot for reasons which I have suggested provide criteria for solving the problems of action in the case of each individual, it follows that the notion of the greatest happiness of the greatest number is a notion without any clear content at all. It is indeed a pseudo-concept available for a variety of ideological uses, but no more than that.

In a brilliant lecture written in 1944, C. S. Lewis described the fatal British obsession with the ‘inner ring’, the belief that somewhere, just beyond reach, is an exclusive group holding real power and influence, which a certain sort of Englishman constantly aspires to find and join.

War is too messy to produce easy heroes and villains; there are always brave people on the wrong side, and evil men among the victors, and a mass of perfectly ordinary people struggling to survive and understand in between. Away from the battlefields, war forces individuals to make impossible choices in circumstances they did not create, and could never have expected. Most accommodate, some collaborate, and a very few find an internal compass they never knew they had, pointing to the right path.

Here, then, was a truly bizarre situation: Philby was telling Moscow the truth, but was disbelieved, and allowed to go on thinking he was believed; he was deceiving the British in order to aid the Soviets, who suspected a deception, and were in turn deceiving him.

Kant was right; morality did in the eighteenth century, as a matter of historical fact, presuppose something very like the teleological scheme of God, freedom and happiness as the final crown of virtue which Kant propounds. Detach morality from that framework and you will no longer have morality; or, at the very least, you will have radically transformed its character.

I think that’s everything,” she said, rising to her feet. “Thank you, Mr. MacIntyre.” He shook his head. “Lucas. Or the deal is off.” She pressed her lips together. “All right. Lucas. And I must tell you, I don’t particularly care for you shortening my name. Emily is perfectly fine.” “I know, Em. I’ll keep that in mind.

Whenever those immersed in the bureaucratic culture of the age try to think their way through to the moral foundations of what they are and what they do, they will discover suppressed Nietzschean premises. And consequently it is possible to predict with confidence that in the apparently quite unlikely contexts of bureaucratically managed modern societies there will periodically emerge social movements informed by just that kind of prophetic irrationalism of which Nietzsche's thought is the ancestor. Indeed just because and insofar as contemporary Marxism is Weberian in substance we can expect prophetic irrationalisms of the left as well as of the Right.

For the D-Day spies were, without question, one of the oddest military units ever assembled. They included a bisexual Peruvian playgirl, a tiny Polish fighter pilot, a mercurial Frenchwoman, a Serbian seducer, and a deeply eccentric Spaniard with a diploma in chicken farming.

the present is intelligible only as a commentary upon and response to the past in which the past, if necessary and if possible, is corrected and transcended,

And so, as the bombs fell around him, this heroic British undertaker sat in his own grave, wearing his swimming trunks and a helmet, drinking a nice up of tea.

increased legibility of his handwriting only serves to reveal the inadequacy of his ability to spell,

All power tends to coopt, and absolute power coopts absolutely.

Clearly, their application had been rejected, or merely ignored, on the longstanding principle that anyone who applies to join an espionage service should be rejected.

Quisling, vague, inefficient, and fanatical, won the rare distinction of being so closely associated with a single characteristic—treachery—that a noun was created in his name. At

wartime, truth is so precious that she should always be attended by a bodyguard of lies.

Familiarity is not the same as knowledge. But sometimes it's the best we can hope for. We can only love or hate what the other seems to be.

When sorrows come, they come not single spies, but in battalions.

Of all the strands in Operation Fortitude, none was quite so bizarre, so wholly unlikely, as the great pigeon double cross, the first and only avian deception scheme ever attempted.

The trickiest aspect of lying is maintaining the lie. Telling an untruth is easy, but continuing and reinforcing a lie is far harder. The natural human tendency is to deploy another lie to bolster the initial mendacity. Deceptions—in the war room, boardroom, and bedroom—usually unravel because the deceiver lets down his guard and makes the simple mistake of telling, or revealing, the truth.

Modern conservatives are for the most part engaged in conserving only older rather than later versions of liberal individualism. Their own core doctrine is as liberal and as individualist as that of self-avowed liberals.

Elliott and Philby existed within the inner circle of Britain’s ruling class, where mutual trust was so absolute and unquestioned that there was no need for elaborate security precautions. They were all part of the same family.

He was a man who regarded his opinions, however briefly adopted, as revealed truth: he never backed down, or listened, or compromised. He was equally swift to give and take offense and ferociously critical of everyone except himself.

Contemporary moral argument is rationally interminable, because all moral, indeed all evaluative, argument is and always must be rationally interminable. Contemporary moral disagreements of a certain kind cannot be resolved, because no moral disagreements of that kind in any age, past, present or future, can be resolved.

The decision to leave his family behind was either an act of monumental self-sacrifice, or one of selfish self-preservation, or both. He told himself he had no choice, which is what we all tell ourselves when forced to make a terrible choice.

At the age of nineteen, Gordievsky took up cross-country running. Something about the solitary nature of the sport appealed to him, the rhythm of intense exertion over a long period, in private competition with himself, testing his own limits.

Britain's counterespionage officers saw signs of treachery in everything Ivor Montagu did: they saw it in his friends, his appearance, his opinions, and his behavior. But above all, they saw it in his passionate, and dubious, love of table tennis.

One night, the Carlton Club was hit by a bomb. The members of the surrounding clubs, in pajamas and slippers, formed long lines to save the library from the flames, passing books from hand to hand and discussing the merits of each as they passed. Such

In this, they echoed the views of a generation brought up to think of Britain as Great, but now doomed in peacetime to watch the American ascendancy, decolonisation, queues, bureaucracy, socialism and other perceived indignities as the Empire declined.

unless there is a telos which transcends the limited goods of practices by constituting the good of a whole human life, the good of a human life conceived as a unity, it will both be the case that a certain subversive arbitrariness will invade the moral life and that we shall be unable to specify the context of certain virtues adequately.

One of the key moments in the creation of modernity occurs when production moves outside the household. So long as productive work occurs within the structure of households, it is easy and right to understand that work as part of the sustaining of the community of the household and of those wider forms of community which the household in turn sustains. As, and to the extent that, work moves outside the household and is put to the service of impersonal capital, the realm of work tends to become separated from everything but the service of biological survival and the reproduction of the labor force, on the one hand, and that of institutionalized acquisitiveness, on the other. Pleonexia, a vice in the Aristotelian scheme, is now the driving force of modern productive work.

As the Battle of Normandy raged, the Germans held fast to the illusion, so carefully planted and now so meticulously sustained, that a great American army under Patton was preparing to pounce and the German forces in the Pas de Calais must remain in place to repel it.

To disarm while being best armed, out of an elevation of sensibility—that is the means to real peace.…

He preferred women to men, and horses to both.

The mystery of Hitler's monkeys remains unsolved.

These letters may have been the closest Hester Leggett ever came to romance: chattering pastiches of a young woman madly in love, and with little time for grammar.

This was a wonderfully surreal moment: the real Montagu addressing his fictional persona, in a work of filmic fiction, based on reality, which had originated in fiction.

What is the use of living if you cannot eat cheese and pickles?' she asked. As cofounder of the Cheese Eaters League, Ivor thought she had a point.

Colonel Vivian had convinced himself that Ivor Montagu's enthusiasm for Ping-Pong was a cover for something more sinister.

Vivian was not alone in thinking that a man who spent so much time discussing table tennis was probably a spy.

It was beginning to dawn on me that most of the history of Paraguay revolved around white men chasing after other white men in the jungle, or else trying to turn the brown ones white.

A 1960 study of the I.Q.s of those completing Ph.D. requirements in various disciplines showed that natural scientists are significantly more intelligent than social scientists (although chemists drag down the natural science averages and economists raise the social science average).

But once upon a time a weakness was a challenge to be overcome or hidden.Now we deceive ourselves, thinking that our private weaknesses don't matter. We reveal them freely, sometimes unsolicited, hoping that our disclosure of vulnerability will be interpreted as a sign of trust and will warrant kindness, or tolerance at least, in return. So naive we are, our sad belief in sympathy.

As the real army plowed through the waves toward Normandy, two more fake convoys were scientifically simulated heading for the Seine and Boulogne by dropping from planes a blizzard of tinfoil, code-named “Window,” which would show up on German radar as two huge flotillas approaching the French coast.

The myth of Aryan dominance, initially an attempt to trace the lost language of the Aryas, began as a set of undemonstrable racial assumptions, and ended in a colossal, perfectly unscientific lie: “I decide who is Jewish and who is Aryan,” announced Goebbels. That is what the Nazis meant by natural selection.

In a society where there is no longer a shared conception of the community’s good as specified by the good for man, there can no longer either be any very substantial concept of what it is to contribute more or less to the achievement of that good. Hence notions of desert and of honor become detached from the context in which they were originally at home. Honor becomes nothing more than a badge of aristocratic status, and status itself, tied as it is now so securely to property, has very little to do with desert.

There is no way to understand the character of the taboo rules, except as a survival from some previous more elaborate cultural background. We know also and as a consequence that any theory which makes the taboo rules ... intelligible just as they are without any reference to their history is necessarily a false theory... why should we think about [the theories of] analytic moral philosophers such as Moore, Ross, Prichard, Stevenson, Hare and the rest in any different way? ... Why should we think about our modern use of good, right and obligatory in any different way from that in which we think about late eighteenth-century Polynesian uses of taboo?

A farmer by birth, Purchase was 'rugged in appearance and character,' with 'an impish sense of humor' and a finely calibrated sense of the ridiculous: he loved Gilbert and Sullivan operas, toy trains, boiled eggs, and his model piggery in Ipswitch.

When one speaks of religion influencing public policy, the immediate question is, Whose religion? If one subscribes to the notion that this is in some sense a Christian society, then the question becomes, Whose Christianity? Without some basic agreement religiously, the entrance of religion into the public arena would seem to be a formula for open-ended conflict and possible anarchy. Yet, in the absence of a public ethic, we arrive at that point where, in Alisdair MacIntyre's arresting phrase, "politics becomes civil war carried on by other means." MacIntyre believes that we have already reached that point, and he may be right. A major problem, however, is that a public ethic cannot be reestablished unless it is informed by religiously grounded values. . . . It is important to note that, unlike Rousseau, for example, the founders thought the conventional religions could manage this role of ancillary reinforcement. They did not think it necessary to construct a new "civil religion" for the maintenance of republican virtue.

Before becoming headmaster of Eton, Claude Elliott had taught history at Cambridge University, despite an ingrained distrust of academics and an aversion to intellectual conversation. But the long university vacations gave him plenty of time for mountain climbing.

Professor J. B. S. Haldane was one of the most celebrated scientists in Britain. A pioneering and broad-ranging thinker, he developed a mathematical theory of population genetics, predicted that hydrogen-producing windmills would replace fossil fuel, explained nuclear fission, and suffered a perforated eardrum while testing a homemade decompression chamber: “Although one is somewhat deaf,” he wrote, “one can blow tobacco smoke out of the ear in question, which is a social accomplishment.

In launching Operation RYAN, Andropov broke the first rule of intelligence: never ask for confirmation of something you already believe. Hitler had been certain that the D-day invasion force would land at Calais, so that is what his spies (with help from Allied double agents) told him, ensuring the success of the Normandy landings. Tony Blair and George W. Bush were convinced that Saddam Hussein possessed weapons of mass destruction, and that is what their intelligence services duly concluded. Yuri Andropov, pedantic and autocratic, was utterly convinced that his KGB minions would find evidence of a looming nuclear assault. So that is what they did.

wore the same well-tailored clothes, and married women of their own tribe. But all that time, Philby had one secret he never shared: he was covertly working for Moscow, taking everything he was told by Elliott and passing it on to his Soviet spymasters. Elliott has come to Beirut to extract a confession. He has wired up the apartment and set watchers on the doors and street. He wants to know how many have died through Philby’s betrayal of their friendship. He wants to know when he became a fool.

Philby would later frame his decision as one of ideological purity, consistent with the ‘total commitment to the Soviet Union’ he had made at the age of twenty-one. He did what he did, in his own estimation, out of pure political conviction, the guiding principle of his life. He looked with disdain on others who had seen the horrors of Stalinism and abandoned ship. ‘I stayed the course,’ he wrote, ‘in the confident faith that the principles of the Revolution would outlive the aberration of individuals.

It is yet another of Nietzsche’s merits that he joins to his critique of Enlightenment moralities a sense of their failure to address adequately, let alone to answer the question: what sort of person am I to become? This is in a way an inescapable question in that an answer to it is given in practice in each human life. But for characteristically modern moralities it is a question to be approached only by indirection. The primary question from their standpoint has concerned rules: what rules ought we to follow?

We live out our lives, both individually and in our relationships with each other, in the light of certain conceptions of a possible shared future, a future in which certain possibilities beckon us forward and others repel us, some seem already foreclosed and others perhaps inevitable. There is no present which is not informed by some image of some future and an image of the future which always presents itself in the form of a telos — or a variety of ends or goals — towards which we are either moving or failing to move in the present.

Nietzsche called the ear “the organ of fear,” and believed that the sense of hearing “could have evolved as greatly as it has only in the night and twilight of obscure caves and woods, in accordance with the mode of life in the age of timidity, that is to say the longest human age there has been: in bright daylight the ear is less necessary. That is how music acquired the character of an art of night and twilight.

the illusion is encouraged that philosophy is an irrelevant, abstract subject - part of the decoration of a cultured life perhaps, but unnecessary in and even distracting from the activities of the practical world. The truth is, however, that all nontrivial activity presupposed some philosophical point of view and that not to recognize this is to make oneself the ready victim of bad or at the very least inadequate philosophy.

Deprive the taboo rules of their original context, and they at once are apt to appear as a set of arbitrary prohibitions, as indeed they characteristically do appear when the initial context is lost, when those background beliefs in the light of which the taboo rules had originally been understood have not only been abandoned but forgotten. In such a situation the rules have been deprived of any status that can secure their authority, and, if they do not acquire some new status quickly, both their interpretation and their justification become debatable. When the resources of a culture are too meagre to carry through the task of reinterpretation, the task of justification becomes impossible. Hence perhaps the relatively easy, although to some contemporary observers astonishing, victory of Kamehameha II over the taboos (and the creation thereby of a vacuum in which the banalities of the New England Protestant missionaries were received all too quickly).

Analytic philosophy, that is to say, can very occasionally produce practically conclusive results of a negative kind. It can show in a few cases that just too much incoherence and inconsistency is involved in some position for any reasonable person to continue to hold it. But it can never establish the rational acceptability of any particular position in cases where each of the alternative rival positions available has sufficient range and scope and the adherents of each are willing to pay the price necessary to secure coherence and consistency. Hence the peculiar flavor of so much contemporary analytic writing—by writers less philosophically self-aware than Rorty or Lewis—in which passages of argument in which the most sophisticated logical and semantic techniques available are deployed in order to secure maximal rigor alternate with passages which seem to do no more than cobble together a set of loosely related arbitrary preferences; contemporary analytic philosophy exhibits a strange partnership between an idiom deeply indebted to Frege and Carnap and one deriving from the more simple-minded forms of existentialism

Philby now went in for the kill. Elliott had tipped him off that he would be cleared by Macmillan, but mere exoneration was not enough: he needed Lipton to retract his allegations, publicly, humiliatingly, and quickly. After a telephone consultation with Elliott, he instructed his mother to inform all callers that he would be holding a press conference in Dora’s Drayton Gardens flat the next morning. When Philby opened the door a few minutes before 11:00 a.m. on November 8, he was greeted with gratifying proof of his new celebrity. The stairwell was packed with journalists from the world’s press. “Jesus Christ!” he said. “Do come in.” Philby had prepared carefully. Freshly shaved and neatly barbered, he wore a well-cut pinstriped suit, a sober and authoritative tie, and his most charming smile. The journalists trooped into his mother’s sitting room, where they packed themselves around the walls. Camera flashes popped. In a conspicuous (and calculated) act of old-world gallantry, Philby asked a journalist sitting in an armchair if he would mind giving up his seat to a lady journalist forced to stand in the doorway. The man leaped to his feet. The television cameras rolled. What followed was a dramatic tour de force, a display of cool public dishonesty that few politicians or lawyers could match. There was no trace of a stammer, no hint of nerves or embarrassment. Philby looked the world in the eye with a steady gaze and lied his head off. Footage of Philby’s famous press conference is still used as a training tool by MI6, a master class in mendacity.

One night, around the campfire after a dinner of bully-beef stew, someone opened an extra bottle of rum. ‘As it grew darker, the men began to sing, at first slightly self-conscious and shy, but picking up confidence as the song spread.’ Their songs were not the martial chants of warriors, but the schmaltzy romantic popular tunes of the time: ‘I’ll Never Smile Again’, ‘My Melancholy Baby’, ‘I’m Dancing with Tears in My Eyes’. The bigger and burlier the singer, Pleydell noted, the more passionate and heartfelt the singing. Now the French contingent struck up, with a warbling rendition of ‘Madeleine’, the bittersweet song of a man whose lilacs for his lover have been left to wilt in the rain. Then it was the turn of the German prisoners who, after some debate, belted out ‘Lili Marleen’, the unofficial anthem of the Afrika Korps, complete with harmonies: ‘Vor der Kaserne / Vor dem grossen Tor / Stand eine Laterne / Und steht sie noch davor …’ (Usually rendered in English as: Underneath the lantern, by the barrack gate, darling I remember, how you used to wait.) As the last verse died away, the audience broke into loud whistles and applause. To his own astonishment, Pleydell was profoundly moved. ‘There was something special about that night,’ he wrote years later. ‘We had formed a small solitary island of voices; voices which faded and were caught up in the wilderness. A little cluster of men singing in the desert. An expression of feeling that defied the vastness of its surroundings … a strange body of men thrown together for a few days by the fortunes of war.’ The doctor from Lewisham had come in search of authenticity, and he had found it deep in the desert, among hard soldiers singing sentimental songs to imaginary sweethearts in three languages.