Fred Dallmayr is Packey Dee Professor of Government at the University of Notre Dame.Contributors: Robert Alexy. Karl-Otto Apel. Seyla Benhabib. Dietrich Bohler. Jurgen Habermas. Otfried Hoffe. KarlHeinz Ilting. Hermann Lubbe.

Explores some steps toward non-assimilative encounters in the "global village.".

Still the German philosopher Martin (1889-1976), not Harvey down at the bakery. Dallmayr (political theory, U. of Notre Dame) explores his alternative political ideas, at odds both with traditional metaphysics and with the prevailing ideologies of our time, without getting tangled up in the usual controversy of his adherence to Nazism after 1933. He identifies Heidegger's his views on democracy, public ethics and justice, and political agency and community, and suggests how they might contribute to modern thought. Annotation copyright by (...) Book News, Inc., Portland, OR. (shrink)

Globalization is often seen as a process of universal standardization under the auspices of market economics, technology, and hegemonic power. Resisting this process without endorsing parochial self-enclosure, Fred Dallmayr explores alternative visions that are rooted in distinct vernacular traditions and facilitate cross-cultural learning in an open-ended global arena.

Comparative political theory is at best an embryonic and marginalized endeavor. As practiced in most Western universities, the study of political theory generally involves a rehearsal of the canon of Western political thought from Plato to Marx. Only rarely are practitioners of political thought willing (and professionally encouraged) to transgress the canon and thereby the cultural boundaries of North America and Europe in the direction of genuine comparative investigation. Border Crossings presents an effort to remedy this situation, fully launching a (...) new era in political theory. Thirteen scholars from around the world examine the various political traditions of West, South, and East Asia and engage in a reflective cross-cultural discussion that belies the assumptions of an Asian "essence" and of an unbridgeable gulf between West and non-West. The denial of essential differences does not, however, amount to an endorsement of essential sameness. As viewed and as practiced by contributors to this ground-breaking volume, comparative political theorizing must steer a course between uniformity and radical separation--this is the path of "border crossings.". (shrink)

In an age marked by global hegemony and festering civilization clashes, Fred Dallmayr's Achieving Our World charts a path toward a cosmopolitan democracy respectful of local differences. Dallmayr draws upon and develops insights from a number of fields: political theory, the study of international politics, recent Continental philosophy, and an array of critical cultural disciplines to illustrate and elucidate his thesis. In Achieving Our World, Dallmayr contends that a genuinely global and plural democracy and 'civic culture' is the only viable (...) and promising path for humankind in the new millennium. (shrink)

In an age marked by profound rifts and tensions on both political and philosophical levels, a fundamental debate affecting virtually the whole of Western intellectual culture is currently taking place. In one camp are those who would defend traditional metaphysics and its ties to the rise of modernity; in the other camp, those who reject the possibility of foundational thought and argue for the emergence of a postmodern order. Can we still defend the notion of critical reason? How should we (...) grasp the significance of the embeddedness of language and thought in specific historical contexts? Can we rationally defend the possibility of human freedom? In this book, Fred Dallmayr goes beyond conventional discussion of these issues by tracing them back to their origins. Drawing on his unrivaled knowledge of Continental philosophy, he explores the underlying connections between the phenomenologists of the Freiburg School and the critical theorists of the Frankfurt School, thus steering a course toward a "critical ontology" that bridges reason and the world. This book will be essential reading for sociologists, philosophers, and political theorists. (shrink)

The touchstone of these seven original essays is the relationship between polis and praxis - the public-political space and the political action that maintains and is conditioned by that space. The argument flows from Martin Heidegger's lament in his Letter on Humanism that modern philosophers have failed to understand that the essence of "action" is "accomplishment." Dallmayr's lucid essays are a step toward achieving that understanding.Dallmayr assesses and puts into perspective the work of many of the seminal thinkers of the (...) 20th century - Martin Heidegger, Maurice Merleau-Ponty, Michel Foucault, Hans-Georg Gadamer, Jürgen Habermas, Hannah Arendt, Leo Strauss, Michael Oakeshott - as he takes up such topics as the plausibility of friendship as a model for political relations, the relationship between political praxis and "experience," Heidegger's ontology of freedom, Foucault's treatment of power, and the merits and disadvantages of Habermasian critical theory. The result is a stimulating and original contribution to current political discourse that explores and advocates the manifold possible levels of active political life below and above the level of the State.Fred Dallmayr has established a reputation as a theorist and critic who is equally well attuned to European and American currents of philosophical and political thought. Like Hannah Arendt, he sees the essay as an ideal form for exercises in theorizing en route while venturing beyond traditional categories and philosophical benchmarks. His aim in this book is not a close-knit propositional framework but a set of tentative and partially continuous explorations that are provocative and inviting, like the movements of a musical suite.Fred R. Dallmayr is Packey Dee Professor of Government, University of Notre Dame. (shrink)

In his Complaint of Peace, the great sixteenth-century humanist Erasmus allows "Peace" to talk. Peace speaks as a plaintiff, protesting her shabby treatment at the hands of humankind and our ever-ready inclination to launch wars. Against this lure of warfare, Erasmus pits the higher task of peace-building, which can only succeed through the cultivation of justice and respect for all human life. First articulated in 1517, the complaint of peace has echoed through subsequent centuries and down to our age--an age (...) convulsed by world wars, holocausts, and ethnic cleansings. Distinguished political scientist Fred Dallmayr traces this complaint from the writings of Erasmus through the evolution of the "law of nations" to recent and contemporary co-plaintiffs in the West. He also highlights the role of non-Western thinkers and teachings in giving voice to "Peace." In addition to Erasmus, Dallmayr engages major thinkers such as Francisco de Vitoria, Hugo Grotius, Immanuel Kant, Hannah Arendt, Martin Heidegger, Mahatma Ghandi, the Dalai Lama, John Rawls, and Martha Nussbaum. This timely book urgently pleads for greater attentiveness to peace's complaint as an antidote to the prevailing culture of violence and the escalating danger of nuclear catastrophe. Dallmayr offers not only a compelling historical narrative, but powerful ethical and religious arguments vindicating the primacy of peace over violence and war. (shrink)

This book is a textbook designed for teaching a new subfield in political science: the emerging field of "comparative political theory". It is the first such textbook. As taught in American universities, political theory has been traditionally confined to the history of Western political thought from Plato and Aristotle to Hegel and Nietzsche. The editor believes strongly that this limitation is no longer tenable in our globalizing age when different cultures and civilizations are increasingly communicating and interacting with each other. (...) The text focuses on three areas: Islamic civilization, Indian civilization, and Far Eastern civilizations. In each area the text offers an introduction followed by readings dealing with ancient or classical teachings as well as modern and contemporary theoretical developments. In making these selections, the editor has been ably assisted by experts in the respective fields (Roxanne Euben, Anthony Parel, and Theodore deBary). The text is meant mainly for undergraduate classes but can be consulted with benefit also by more advanced students as well as by the general reading public. (shrink)

Are human rights universal, and, if so, in what sense? Starting with the opposition between "foundational" universalism (as articulated in modern natural law and rationalist liberalism) and "antifoundational" skepsis or relativism (from Jeremy Bentham to Richard Rorty) and steering a path beyond this dichotomy, an inquiry is made into the "rightness" of rights-claims, a question that calls for situated, prudential judgment. With specific reference to "Asian values," Henry Rosemont's emphasis is followed on the need to differentiate between "concept clusters" and (...) reflecting different modes of human flourishing--clusters that are neither radically incommensurable nor blandly uniform and exchangeable. What this emphasis suggests is that the globalism or universalism of human rights is not a pre-given premise but rather a challenge and practical task--requiring intensive inter-human and cross-cultural learning and (what Tu Wei-ming calls) the ongoing "humanization" of humankind. (shrink)

Dallmayr argues that G W F Hegel is perhaps the leading philosopher of modernity and explores his philosophy as it pertains to the meaning of modernity and postmodernity: its celebration of individual freedom and the importance of a network of social relationships, public justice and civic virtue. This important text explains Hegel's work in the context of current theoretical and philosophical debates about modernity, illustrating his response to contemporary issues and recognizing him as a major figure in the history of (...) political thought. (shrink)

Small wonder: finitude and its horizons -- The underside of modernity: Adorno, Heidegger, and Dussel -- Empire or cosmopolis: civilization at the crossroads -- Confronting empire: a tribute to Arundhati Roy -- Speaking truth to power: in memory of Edward Said -- Critical intellectuals in a global age: toward a global public sphere -- Social identity and creative praxis: hommage á Merleau-Ponty -- Nature and artifact: Gadamer on human health -- Borders or horizons?: an older debate revisited -- Empire and (...) faith: sacred non-sovereignty -- Appendix: A. The dignity of difference: a salute to Jonathan Sacks -- B. Religion and rationality: Habermas and the early Frankfurt school -- Nomolatry and fidelity: a response to Charles Taylor. (shrink)

Democracy to Come lays the groundwork of a new understanding of modern democracy. Rejecting the idea that democracy is a stable system fostered through regime change and the unidirectional transfer of concepts from the West to autocracies, Fred Dallmayr argues democracy must be relational - nurtured by different societies and cultures from within. In turn, democracy can never be a finished project, but will always be about its potential.

Western modernity is frequently praised as a process of emancipation liberating individuals from external tutelage. While in the early phases of modernity, individual autonomy was still socially nurtured and embedded, subsequent developments put the premium steadily on negative liberty, thus pushing individuals into private self-enclosure. Autonomy thus became divorced from social and political agency. In psychoanalysis such divorce is called autism or narcissism. The article first examines Zygmunt Bauman’s discussion of the pathology in his The Individualized Society. Next to show (...) the progressive globalization of the malaise, the article turns to an analysis of contemporary Indian society by Ashis Nandy. Finally, the article considers a possible remedy for the pathology: the restoration of a ‘public realm’ as recommended by Hannah Arendt. (shrink)

This book is a protest against some geopolitical agendas that are pushing the world toward a major global war and possibly toward a nuclear apocalypse. As an antidote, Fred Dallmayr issues a call to people everywhere to oppose this rush to destruction and to restore the "wholeness of humanity" through the quest for just peace.

Books reviewed:Mark BevirThe Logic of the History of Ideas.

This book examines the role of civilizations in the context of the existing and possible world orders from a cross-cultural perspective. Seeking to clarify the meaning of such complex and contested notions as "civilization," "order," and "world order," it takes into account political, economic, cultural, and philosophical dimensions of social life.

Westerners seem united in the belief that China has emerged as a major economic power and that this success will most likely continue indefinitely. But they are less certain about the future of China's political system. China's steps toward free market capitalism have led many outsiders to expect increased democratization and a more Western political system. The Chinese, however, have developed their own version of capitalism. Westerners view Chinese politics through the lens of their own ideologies, preventing them from understanding (...) Chinese goals and policies. In Contemporary Chinese Political Thought: Debates and Perspectives, Fred Dallmayr and Zhao Tingyang bring together leading Chinese intellectuals to debate the main political ideas shaping the rapidly changing nation. Investigating such topics as the popular "China Model", the resurgence of Chinese Confucianism and its applications to the modern world, and liberal socialism, the contributors move beyond usual analytical frameworks toward what Dallmayr and Zhao call "a dismantling of ideological straitjackets." Comprising a broad range of opinions and perspectives, Contemporary Chinese Political Thought is the most up-to-date examination in English of modern Chinese political attitudes and discourse. Features contributions from Ji Wenshun, Zhou Lian, Zhao Tingyang, Zhang Feng, Liu Shuxian, Chen Ming, He Baogang, Ni Peimin, Ci Jiwei, Cui Zhiyuan, Frank Fang, Wang Shaoguang, and Cheng Guangyun. (shrink)

The essay seeks to vindicate the importance of the humanities or liberal arts deriving from their crucial contribution to the “humanization of humanity”. This vindication is timely in view of the wide-spread curtailment of humanistic or liberal education in many institutions of higher learning. It is also timely as a pedagogical antidote to the fascination with violence in our world (which often culminates in “crimes against humanity”). In a first step, the paper traces the historical development of the humanities or (...) liberal arts in the West. Next, I highlight some crucial features of humanistic education : the emphasis on ethical and character formation ; the fine-tuning of moral judgment ; and the cultivation of a sensus communis. Another central feature is that such education offers a counterpoint to the overwhelming preoccupation today with career training and utilitarian objectives. In the words of Martha Nussbaum : it is “not for profit”, but serves an intrinsic good. In this respect, humanistic pedagogy bears a close affinity to the needed education for democracy and world citizenship. (shrink)

The essay seeks to vindicate the importance of the humanities or liberal arts deriving from their crucial contribution to the “humanization of humanity”. This vindication is timely in view of the wide-spread curtailment of humanistic or liberal education in many institutions of higher learning. It is also timely as a pedagogical antidote to the fascination with violence in our world (which often culminates in “crimes against humanity”). In a first step, the paper traces the historical development of the humanities or (...) liberal arts in the West. Next, I highlight some crucial features of humanistic education : the emphasis on ethical and character formation ; the fine-tuning of moral judgment ; and the cultivation of a sensus communis. Another central feature is that such education offers a counterpoint to the overwhelming preoccupation today with career training and utilitarian objectives. In the words of Martha Nussbaum : it is “not for profit”, but serves an intrinsic good. In this respect, humanistic pedagogy bears a close affinity to the needed education for democracy and world citizenship. (shrink)

Fred Dallmayr explores the benefits of mindfulness in respect to philosophy and theory, practical conduct, language use, art works, historical understanding, and cosmopolitanism. Students of continental, social, and political philosophy will benefit from Dallmayr’s engagement with, among others, Heidegger, Panikkar, Merleau-Ponty, and Derrida.

Philosophical anthropology is a broad-gauged study of man drawing on the findings of empirical sciences and the humanities. The paper is intended as a tribute to one of the pioneers in this field. The first part outlines central features of Plessner's conception, focusing on man's instinctual deficiency and his 'eccentric position' in the world; man from this perspective is an 'embodied' creature in the dual sense of experiencing the world through his bodily organs and of 'having' a body and being (...) able to reflect on his mundane situation. In social terms the perspective implies that man can find himself only through embodiment in institutional settings and role patterns - settings which, however, remain open to reinterpretation and revision. Subsequently Plessner's outlook is compared and contrasted with alternative views of the human condition. According to Gehlen, man's instinctual deficiency an openness need to be corrected through institutional stability and the standardization of role structures. Reviewing leading writings of the 'counter-culture', a final section explores contemporary anti-institutional trends which see man as a fugitive from social constraints and his search for self-fulfilment as antithetical to role patterns. (shrink)

The conflict within liberal democracy is now between the pursuit of selfish interest and a "people" increasingly fractured by economic and cultural differences. Dallmayr sets out to rescue democracy as a shared public and post-liberal regime. Drawing on a wide range of contemporary political, religious, and secular thought, Dallmayr charts a possible path to a liberal socialism that is devoid of egalitarian imperatives and a private sphere free from acquisitiveness.

Endorses the pursuit of paradigm shifts in our understandings of faith, truth, and nature to remedy the "underside" of modernity and thus to inaugurate a post-modern (but not anti-modern) and post-secular (but not anti-secular) view of the world.

This book suggests a link between the citizen-philosopher Socrates and the radical, disobedient, and nonviolent Socrates. Ramin Jahanbegloo explains how these two complementary characteristics were transmitted to nonviolent reformers and practitioners Henry David Thoreau, Mahatma Gandhi, Martin Luther King Jr., and Albert Camus.