I have juxtaposed the works of Ken Wilber and Alasdair MacIntyre against each other more than once here. They are at odds in many respects, and MacIntyre often has the best illustration of Wilber’s weak points. MacIntyre’s anti-modernism is the most potent antidote to the ever-increasing modernist tendency of Wilber’s thought. So too, MacIntyre effectively skewers what was perhaps always the weakest point in Wilber’s work, his “worldcentric” ethics. Finally, the uses they have made of non-Western thought are in drastically different directions, related closely to the content of their thought, such that MacIntyre’s intimacy orientation leads him to China and not India, and Wilber’s occasional interest in ascent leads him to India and not China.
(Wilber refers to refers to MacIntyre’s After Virtue once in a passing footnote to Sex, Ecology, Spirituality (684n21), but not in a way that comes to terms with MacIntyre’s challenge to Wilber.)
But there are at least two influences the two thinkers have in common. One is Hegel: especially in his earlier work, Wilber has often cited Hegel as an influence for his project of synthesis (although he doesn’t really get Hegel’s dialectical approach), while MacIntyre takes himself in After Virtue to be doing philosophical history in a sense deriving from Hegel. The second influence, which I want to talk about here, is Thomas S. Kuhn. Continue reading