This article explores the emergence of the American 'political scientist' around the turn of the twentieth century. It first recovers the network of beliefs that ordered the tradition of historico-politics -- an intellectual tradition that in the 1880s constituted a dominant field within newly professionalized American social inquiry. The article then charts the divergent responses of turn-of-the-century scholars to the declining persuasiveness of core organizing beliefs of this tradition, responses through which the earlier field split along now-familiar disciplinary divides, (...) as 'political scientists' emerged with a disciplinary identity distinct from that of 'historians'. (shrink)
This innovative book examines the fundamental continuities in Samuel Taylor Coleridge's writing during the revolutionary period of 1794 through 1834 to demonstrate his importance as a political philosopher and to recover romanticism as both ...
In this collection of recent essays (several appearing in English for the first time), John Dunn brings his characteristically acute and penetrative insight to a wide range of political issues. In the first essay, 'The history of political theory', Professor Dunn argues for the importance of a historical perspective in the study of political thought. Other pieces engage with central concepts of political philosophy such as obligation, trust, freedom of conscience and property. A group of (...) studies tackle specific contemporary problems and future dangers, for example racism and the dilemma of humanitarian intervention. The volume as a whole articulates the many dangers, but also the huge importance of, contemporary politics, and provides a representative collection of work by one of the most astute political commentators writing today. (shrink)
The Oxford Handbook of the History of Political Philosophy presents fifty original essays, each specially written by a leading figure in the field, covering the entire subject of the history of political philosophy. They provide not only surveys of the state of research but substantial pieces that engage with, and move forward, current debates. Part I addresses questions of method, and examines the value of the history of political philosophy and the history of (...) the discipline itself. Part II, on chronological periods, works through the entire history of Western political philosophy. Aspects of the history of political philosophy that transcend specific periods are the subject of Part III. The histories of major non-Western traditions-Muslim, Confucian, and Hindu-are discussed in the final Part, with special reference to their relationships to Western political thought. (shrink)
This volume offers a comprehensive and authoritative account of the history of a complex and varied body of ideas over a period of more than one thousand years. A work of both synthesis and assessment, The Cambridge History of Medieval Political Thought presents the results of several decades of critical scholarship in the field, and reflects in its breadth of enquiry precisely that diversity of focus that characterized the medieval sense of the "political," preoccupied with universality (...) at some levels, and with almost minute particularity at others. Among the vital questions explored by the distinguished team of contributors are the nature of authority, of justice, of property; the problem of legitimacy, of allegiance, of resistance to the powers that be; the character and functions of law, and the role of custom in maintaining a social structure. (shrink)
This volume provides an unequaled introduction to the thought of chief contributors to the Western tradition of political philosophy from classical Greek antiquity to the twentieth century. Written by specialists on the various philosophers, this third edition has been expanded significantly to include both new and revised essays.
In this lively and entertaining book, Terence Ball maintains that 'classic' works in political theory continue to speak to us only if they are periodically re-read and reinterpreted from alternative perspectives. That, the author contends, is how these works became classics, and why they are regarded as such. Ball suggests a way of reading that is both 'pluralist' and 'problem-driven'--pluralist in that there is no one right way to read a text, and problem-driven in that the reinterpretation is motivated (...) by problems that emerge while reading these texts. In addition, the subsequent readings and interpretations become more and more suffused with the interpretations of others. This tour de force, always entertaining and eclectic, focuses on the core problems surrounding many of the major thinkers. Was Machiavelli really amoral? Why did language matter so much to Hobbes--and why should it matter to us? Are the roots of the totalitarian state to be found in Rousseau? Were the utilitarians sexist in their view of the franchise? The author's aim is to show how a pluralist and problem-centered approach can shed new light on old and recent works in political theory, and on the controversies that continue over their meaning and significance. Written in a lively and accessible style, the book will provoke debate among students and scholars alike. (shrink)
This book gives a general survey of political thought from Homer to the beginning of the Christian era. To the evidence of the philosophers is added that of Herodotus, Euripides, Thucydides, Polybius and others whose writings illustrate the course of Greek political thinking in the Classical and Hellenistic periods. This re-issues the second, updated edition of 1967.
This comprehensive and accessible volume covers four periods, each with a different focus. From 300 to 750, Canning examines Christian ideas of rulership. The often neglected centuries from 750 to 1050, the Carolingian period and its aftermath, are given special attention. From 1050 to 1290 the conflict between temporal and spiritual power comes to the fore. Finally, in the period from 1290 to 1450, Canning focuses on the confrontation of church and state ideas with political realities.
Machine generated contents note: Part I. Machiavelli, Hobbes, Rousseau: Three Versions of the Civil Religion Project: 1. Rousseau's problem; 2. The Machiavellian solution: paganization of Christianity; 3. Moses and Mohammed as founder-princes or legislators; 4. Re-founding and 'filiacide': Machiavelli's debt to Christianity; 5. The Hobbesian solution: Judaicization of Christianity; 6. Behemoth: Hobbesian 'theocracy' versus the real thing; 7. Geneva Manuscript: the apparent availability of a Rousseauian solution; 8. Social Contract: the ultimate unavailability of a Rousseauian solution; Part II. Responses to (...) (and Partial Incorporations of) Civil Religion within the Liberal Tradition: 9. Baruch Spinoza: from civil religion to liberalism; 10. Philosophy and piety: problems in Spinoza's case for liberalism (owing to a partial reversion to civil religion); 11. Spinoza's interpretation of the Commonwealth of the Hebrews, and why civil religion is a continuing presence in his version of liberalism; 12. John Locke: the liberal paradigm; 13. 'The gods of the philosophers' I: Locke and John Toland; 14. Bayle's republic of atheists; 15. Montesquieu's pluralized civil religion; 16. The Straussian rejection of the enlightenment as applied to Bayle and Montesquieu; 17. 'The gods of the philosophers' II: Rousseau and Kant; 18. Hume as a successor to Bayle; 19. Adam Smith's sequal to Hume (and Hobbes); 20. Christianity as civil religion: Tocqueville's response to Rousseau; 21. John Stuart Mill's project to turn atheism into a religion; 22. Mill's critics; 23. John Rawls's genealogy of liberalism; 24. Prosaic liberalism: Montesquieu versus Machiavelli, Rousseau, Nietzsche; Part III. Theocratic Responses to Liberalism: 25. Joseph de Maistre: the theocratic paradigm; 26. Maistrean politics; 27. Maistre and Rousseau: theocracy versus civil religion; 28. Carl Schmitt's 'theocratic' critique of Hobbes; Part IV. Post-Modern 'Theism': Nietzsche and Heidegger's Continuing Revolt Against Liberalism: 29. Nietzsche, Weber, Freud: the twentieth century confronts the death of God; 30. Nietzsche's civil religion; 31. Heidegger's sequel to Nietzsche: the longing for new gods; 32. Conclusion. (shrink)
Early communities and states -- Egypt -- Mesoptamia, Assyria, Babylon -- Iran -- Israel -- India -- China -- The Greeks -- Rome -- Graeco-Roman humanism -- The Kingdom of Heaven and the Church of Christ -- Themes : similarities and differences between cultures -- General conclusion.
Machine generated contents note: 1. Introduction: 'in politics we have an art...'; 2. No compromise about compromise; 3. The genealogy of compromise and its vagaries; 4. The dialectic of the individual; 5. Compromise and centripetal individualism; 6. Compromise and centrifugal individualism; 7. The forgotten road of representation: continental contractarian theories; 8. The British contract as com-promise; 9. Conclusions: compromising the art of compromise - the one-dimensional man.
Machine generated contents note: -- Introduction: Civil Society and Human Flourishing -- City States and Republics, c.400 BCE-400 -- Heavenly Mandates, 400-1500 -- The Emergence of the Sovereign State, 1500-1700 -- From Subject to Citizen, 1700-1815 -- Ideology and Equality, 1815-1914 -- Breakdown and Uncertainty, 1914-2010 -- Conclusion -- Endnotes -- Index.
From Machiavelli, Luther and Calvin to Spinoza, the Levellers and Rousseau, the author takes readers through the formation of the modern state all the way to the Age of Enlightenment, revealing the ideas of liberty, equality, human rights ...
_ Source: _Page Count 21 I argue that Leo Strauss’s critique of politicalscience has been deeply misunderstood. Moreover, once the true nature of Strauss’s critique is clarified, I argue that he does not provide a viable alternative to contemporary politicalscience. Instead, his philosophy has mostly justified a “great books” approach to the study of politics, which has contributed to the self-isolation of political theory from the rest of politicalscience. Political (...) theorists should seek new ways forward that more substantively engage the concerns of the mainstream of the discipline. (shrink)
This article is intended as a contribution to the current debates about the relationship between politics and the philosophy of science in the Vienna Circle. I reconsider this issue by shifting the focus from philosophy of science as theory to philosophy of science as practice. From this perspective I take as a starting point the Vienna Circle’s scientific world-conception and emphasize its practical nature: I reinterpret its tenets as a set of recommendations that express the particular epistemological (...) attitude in which both the Vienna Circle’s (doing) philosophy of science and its political engagement were rooted. -/- Regarding politics, and referring to new primary sources, I reconstruct how the scientific world-conception placed the Vienna Circle within a neoliberal-socialist political network that pursued concrete political aims. In light of my reconstruction I shall argue that neither the Vienna Circle’s alleged ethical noncognitivism nor its alleged adhesion to the Weberian ideal of a value-free science rules out the possibility of ascribing to the Vienna Circle a politically engaged philosophy of science: the case of the Vienna Circle shows how philosophy of science, as a public activity, can itself become a form of political engagement, even without necessarily entailing a theory of objective values. (shrink)
Like many disciplines, the study of political philosophy has, to a large extent, been the study of modern western political philosophy, particularly liberalism, utilitarianism, and socialism. As a consequence, the study of comparative political philosophy is still in its infancy. The contributors to this volume move beyond this Eurocentric bias to facilitate and exchange perspectives originating in European, Chinese, Indian, and Islamic communities. They document the responses to the perilous transition from "tradition" to "modernity" and address the (...) commonality of human distress which characterizes such momentous transition. With respect to the central theme of transition, Comparative Political Philosophy is unusual in its coverage of so many eminent political philosophers--Aristotle, Plato, St. Augustine, St. Thomas Aquinas, Voltaire, Hegel, Marx, Confucius, Mao Zedong, Kautilya, Gandhi, Farabi, and Khomeini. The book will be of interest to those interested in political theory, intellectual history, philosophy, as well as the general disciplines of politicalscience, history, and area studies. "The book should appeal to readers across the disciplinary boundaries.". (shrink)
The definition of 'Englishness' has become the subject of considerable debate, and in this important contribution tto Ideas in Context Julia Stapleton looks at the work of one of the most wide-ranging and influential theorists of the English nation, Ernest Barker. The first holder of the Chair of PoliticalScience at Cambridge, Barker wrote prolifically on the history of political thought and contemporary political theory, and his writings are notable for fusing three of the dominant (...) strands of late-nineteenth and early-twentieth century political thought, Whiggism, Idealism and Pluralism. Infused with a strong cultural sense of nationhood, Barker's writings influenced a broad non-academic audience, and their subsequent neglect graphically demonstrates the fate of a certain vision of Liberal England in the generation after World War One. With, however, the erosion of a particular sense of Englishness, Barker's ideas have begun to assume renewed resonance. (shrink)
This book focuses on the political thought of American statesmen. These statesmen have had consistent and comprehensive views of the good of the country and their actions have been informed by those views. The editors argue that political life in America has been punctuated by three great crises in its history-the crisis of the Founding, the crisis of the House Divided, and the crisis of the Great Depression. The Second World War was a crisis not just for (...) America but for the whole of Western Civiliation and, in the wake of that war, a new crisis arose which came to be called the "Cold War." Just when that gave the appearance of being resolved, the world reached a new juncture, a new crisis, which Samuel P. Huntington dubbed the "clash of civiliations." The statesmen having political responsibility in confronting the first three crises in America's history came as close to philosophic grasp of the problems of liberal democracy as one could demand from those embroiled in the active resolution of events. Their reflection of political philosophy in the full sense informed their actions. Since we cannot confidently explain the future, Aristotle warned us to call no man happy while he still lives. Thus the book, in its third edition, keeps to its settled pattern of dealing with settled matters. The preface to the third edition confronts the three later crises and, to the extent consistent with truth, attempts to relate them to the first three. Morton J. Frisch was professor emeritus of politicalscience at Northern Illinois University. He was the author or editor of several books, including Selected Writings and Speeches of Alexander Hamilton; Alexander Hamilton and the Political Order; and Franklin D. Roosevelt: The Contribution of the New Deal to American Political Thought and Practice. Richard G. Stevens retired from National Defense University as professor of politicalscience in 1994. Since then he has taught as an adjunct professor of government at American University. He is co-editor with Matthew J. Franck of Sober as a Judge: The Supreme Court and Republican Liberty, and the author of The American Constitution and Its Provenance; Reason and History in Judicial Judgment: Felix Frankfurter and Due Process; and Political Philosophy: An Introduction. (shrink)