In the late 20th century a number of philosophers, including Charles Taylor and Alasdair MacIntyre, came to think that the Enlightenment ideals of impartiality and ahistorical inquiry were unconvincing.  They argued instead for the idea that forms of inquiry, especially the ethical, need to take community or tradition as a chief point of reference.

(Taken from the Stanford Encyclopedia entry on “communitarianism,” which can be found HERE):

Universalism vs. Particularism: Communitarians have sought to deflate the universal pretensions of liberal theory. The main target has been Rawls description of the original position as an ‘Archimedean point’ from which the structure of a social system can be appraised, a position whose special virtue is that it allows us to regard the human condition ‘from the perspective of eternity’, from all social and temporal points of view. Whereas Rawls seemed to present his theory of justice as universally true, communitarians argued that the standards of justice must be found in forms of life and traditions of particular societies and hence can vary from context to context. Alasdair MacIntyre and Charles Taylor argued that moral and political judgment will depend on the language of reasons and the interpretive framework within which agents view their world, hence that it makes no sense to begin the political enterprise by abstracting from the interpretive dimensions of human beliefs, practices, and institutions. Michael Walzer developed the additional argument that effective social criticism must derive from and resonate with the habits and traditions of actual people living in specific times and places. Even if there is nothing problematic about a formal procedure of universalizability meant to yield a determinate set of human goods and values, ‘any such set would have to be considered in terms so abstract that they would be of little use in thinking about particular distributions’. In short, liberals who ask what is just by abstracting from particular social contexts are doomed to philosophical incoherence and liberal theorists who adopt this method to persuade people to do the just thing are doomed to political irrelevance.

Political Conceptions of the Self: Communitarian thinkers in the 1980s such as Michael Sandel and Charles Taylor argued that Rawlsian liberalism rests on an overly individualistic conception of the self. Whereas Rawls argues that we have a supreme interest in shaping, pursuing, and revising our own life-plans, he neglects the fact that our selves tend to be defined or constituted by various communal attachments (e.g., ties to the family or to a religious tradition) so close to us that they can only be set aside at great cost, if at all. This insight led to the view that politics should not be concerned solely with securing the conditions for individuals to exercise their powers of autonomous choice, as we also need to sustain and promote the social attachments crucial to our sense of well-being and respect, many of which have been involuntarily picked up during the course of our upbringing. First, however, let us review the ontological or metaphysical debate over the self that led to this political conclusion.

The Politics of Community: In retrospect, it seems obvious that communitarian critics of liberalism may have been motivated not so much by philosophical concerns as by certain pressing political concerns, namely, the negative social and psychological effects related to the atomistic tendencies of modern liberal societies. Whatever the soundness of liberal principles, in other words, the fact remains that many communitarians seem worried by a perception that traditional liberal institutions and practices have contributed to, or at least do not seem up to the task of dealing with, such modern phenomena as alienation from the political process, unbridled greed, loneliness, urban crime, and high divorce rates. And given the seriousness of these problems in the United States, it was perhaps inevitable that a second wave of 1990s communitarians such as Amitai Etzioni and William Galston would turn to the more practical political terrain of emphasizing social responsibility and promoting policies meant to stem the erosion of communal life in an increasingly fragmented society.