Results for 'good ruler'

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  1.  26
    Being a Good Ruler in a Deviant Community: Aristotle’s Account of the Polity.Elena Irrera - 2010 - Polis 27 (1):58-79.
    In Politics III, 4.1277a15–16 Aristotle presents phronēsis as the characteristic excellence of the good ruler. Difficulties arise when we consider that, on his view, a good ruler should always be loyal to his constitution, even when its prescriptions are contrary to moral goodness. This paper investigates the condition of a wise ruler in imperfect communities by attempting to answer the following questions: Would a wise ruler be capable of retaining his practical wisdom in a (...)
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  2. Can a good citizen be a good ruler?: an answer from Aristotle's Politics.Elena Irrera - 2012 - Acta Philosophica 21 (1):127 - 148.
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  3. The good political ruler according to St. Thomas Aquinas.Gerald J. Lynam - 1953 - Washington,: Catholic University of America Press.
  4.  5
    Is Justice the Interest of the Rulers? Is It Good for Us?Gerasimos Santas - 2010 - In Understanding Plato's Republic. Wiley-Blackwell. pp. 15–35.
    This chapter contains sections titled: Why does Thrasymachus Think that Justice is the Interest of the Rulers? Socrates' Refutations of Thrasymachus' Premises Is [the] Justice [of Thrasymachus] Good for Me? Thrasymachus Unconvinced, Socrates Dissatisfied. What Has Gone Wrong?
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  5.  5
    The good Christian ruler in the first millennium: views from the wider Mediterranean world in conversation.Philip Michael Forness, Alexandra Hasse-Ungeheuer & Hartmut Leppin (eds.) - 2021 - Boston: De Gruyter.
    The late antique and early medieval Mediterranean was characterized by wide-ranging cultural and linguistic diversity. Yet, under the influence of Christianity, communities in the Mediterranean world were bound together by common concepts of good rulership, which were also shaped by Greco-Roman, Persian, Caucasian, and other traditions. This collection of essays examines ideas of good Christian rulership and the debates surrounding them in diverse cultures and linguistic communities. It grants special attention to communities on the periphery, such as the (...)
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  6.  10
    The Homeric epics as princes’ mirrors - (j.) Klooster, (b.) Van den Berg (edd.) Homer and the good ruler in antiquity and beyond. ( Mnemosyne supplements 413.) Pp. X + 293. Leiden and boston: Brill, 2018. Cased, €99, us$119. Isbn: 978-90-04-36581-0. [REVIEW]G. A. Gazis - 2020 - The Classical Review 70 (1):20-22.
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  7. Individual Good and Deliberative Conflict through the Time of Plato.Nicholas White - 2002 - In Nicholas P. White (ed.), Individual and conflict in Greek ethics. New York: Oxford University Press.
    Before Plato there are ample cases in which Greek poets, philosophers, and politicians recognize the possibility that individual and social good can conflict. Nor does Plato think that a full understanding of the notion of one's good must demonstrate that it cannot conflict with standards of justice. On the contrary, Plato holds that such conflicts can occur even in the case of the rulers of his ideal city‐state. This idea is not contradicted by evidence of other works, such (...)
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  8. Philosopher Rulers and False Beliefs.Nicholas Baima - 2017 - Ancient Philosophy 37 (1):19-37.
    Many scholars have viewed the noble lie as fundamentally a device for educating the non-philosophers in the Kallipolis. On this reading, the elite and sophisticated philosopher rulers lie to the non-philosophers, who are unable to fully grasp the truth; such lies help motivate the non-philosophers towards virtuous activity and the promotion of the common good. Hence, according to many scholars, the falsehoods of the noble lie play no role in motivating fully accomplished adult philosophers towards virtue. The motivation for (...)
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  9.  13
    Why Does Plato Urge Rulers to Study Astronomy?Keith Hutchison - 1996 - Perspectives on Science 4 (1):24-58.
    This article expands a traditional pedagogic interpretation of Plato’s reasons for urging trainee rulers to study astronomy. It argues, primarily, that they need to become familiar with astronomy because it teaches them about cosmic harmony. This harmony indeed models a “personal harmony,” which will prevent them from becoming tyrants, and informs them about the analogous social harmony— which it will be their special duty to create and maintain. In Plato’s view, indeed, astronomy shows that social harmony requires obedience on the (...)
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  10.  34
    Rules for rulers: Plato’s criticism of law in the Politicus.Huw Duffy - 2020 - British Journal for the History of Philosophy 28 (6):1053-1070.
    Plato’s Politicus argues for a striking normative claim about the law: the ideal expert ruler will not only change the laws of the city when he thinks it best, but will also contravene them. The Eleatic Stranger’s argument for this conclusion reveals important features of Plato’s views on expertise in general, and political expertise in particular. Laws should not be inviolable for an expert ruler because no craft lays down inviolable rules for its practitioners. There are no inviolable (...)
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  11.  32
    Plato's Sun-Like Good: Dialectic in the Republic.Sarah Broadie - 2021 - New York, NY, USA: Cambridge University Press.
    Plato's Sun-Like Good is a revolutionary discussion of the Republic's philosopher-rulers, their dialectic, and their relation to the form of the good. With detailed arguments Sarah Broadie explains how, if we think of the form of the good as 'interrogative', we can re-conceive those central reference-points of Platonism in down-to-earth terms without loss to our sense of Plato's philosophical greatness. The book's main aims are: first, to show how for Plato the form of the good is (...)
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  12. The Philosopher-Ruler.Elizabeth J. Jelinek - 2010 - Southwest Philosophy Review 26 (1):225-232.
    I argue for a view that departs radically from the long-held assumption that "to know the good is to do the good". On the view I shall defend, the role of the Form of the Good in the 'Republic' is greatly demoted; I argue that Plato thinks that knowledge of the Form of the Good is in fact 'insufficient' for the philosopher-king to rule. Instead, I argue that Plato thinks that knowledge of the Forms must be (...)
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  13.  19
    Wandering in the Ruler's Cage: Zhuangzi as a Political Philosopher.Lincoln Rathnam - 2019 - Philosophy East and West 69 (4):1076-1097.
    The political upheavals of China's Warring States period proved to be intellectually fertile, giving rise to one of history's greatest flowerings of political philosophy. The most eminent thinkers of the day sought to articulate models for good government amidst the ruins of the Zhou dynasty. Zhuangzi, on the other hand, appears to many readers to eschew these political questions. In this article, however, I contend that the Zhuangzi has a more practical political teaching than has often been appreciated. It (...)
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  14.  9
    Common Good Constitutionalism and the Problem of Administrative Absolutism.Bruce Frohnen - 2022 - Catholic Social Science Review 27:81-96.
    This article responds to the theory of Common Good Constitutionalism as posited by Adrian Vermeule. He argues that a powerful centralized government composed of wise rulers must use law to direct the public towards a proper political and substantive morality to achieve the ends of the common good. This article then explores the broader concept of Integralism, in which Common Good Constitutionalism is rooted, similar in its belief that politics must be concerned with the human good (...)
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  15. And Ye Shall be as Rulers, having Opinions about Good and Evil" (Gen. 3:5b)-Maimonides on the 'Fall' in Genesis 3 in the Guide of the Perplexed. [REVIEW]Terence J. Kleven - 2021 - In Faith and Reason in the Reformations. Lanham: Lexington Books.
     
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  16.  33
    The Peculiar Virtues of the Rulers and the Ruled in Politics III.4.Mary Elizabeth Tetzlaff - 2014 - Proceedings of the American Catholic Philosophical Association 88:155-163.
    At the end of Book III, chapter 4 of Aristotle’s Politics, Aristotle identifies the virtue peculiar to the excellent ruler as prudence. The ruled’s complementary virtue is true opinion. All the other virtues are held in common, albeit in different forms. Why these habits? The answer to this question lies in Aristotle’s discussion of the good man and the serious citizen in III.4, and of the rule of law in III.16.
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  17.  3
    The Perfect Human Being in Sohrawardi’s Illuminative Thought and Farabi’s Philosophical System: A Comparative Study of the “Qutb” and the “Ideal Ruler”.Tahereh Kamalizadeh & Muhammad Kamalizadeh - 2023 - Journal of Philosophical Theological Research 25 (4):135-162.
    Thoughts and theoretical reflections about “governance” in Islamic society, whether theorizing about the desired structure of government or describing the characteristics of an ideal ruler, is one of the most important topics studied in the field of political thought and philosophy in Islam, to which great names such as Farabi, etc. are connected. In this context, this research, through a comparative approach, seeks to examine and analyze the views of Farabi and Sohrawardi about the ideal ruler from the (...)
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  18. A work touching the good ordering of a common weal.Joannes Ferrarius Montanus - 1559 - New York,: Johnson Reprint. Edited by William Bavande.
     
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  19.  15
    The goodness of the virtues and the sun-like good[REVIEW]A. G. Long - 2023 - British Journal for the History of Philosophy 31 (6):1260-1268.
    Does the Longer Way, described but not taken in Plato's Republic, provide understanding that justice and other virtues are good? Sarah Broadie argues that it does not, on the grounds that Socrates and the brothers learn about justice's goodness without taking the Longer Way. I argue that Socrates’ arguments for justice's goodness are not so complete as to make it impossible for philosopher-rulers to gain from the Longer Way greater understanding of the same point. My main textual evidence is (...)
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  20.  9
    Good Readers and Good Liberals.Timothy Wyman McCarty - 2015 - Political Theory 43 (6):753-776.
    This article offers an interpretation of Vladimir Nabokov’s unique contribution to political theory as seen primarily through the lens of his novel Invitation to a Beheading. Although most frequently interpreted as an indictment of totalitarianism, the novel depicts a form of cruelty practiced not only by totalitarians, but also by the rulers and citizens of milder political orders, including liberalism. The novel suggests that such cruelty is more insidious than that familiar to readers of dystopian novels precisely because of its (...)
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  21.  54
    Aristotle, the Common Good, and Us.V. Bradley Lewis - 2013 - Proceedings of the American Catholic Philosophical Association 87:69-88.
    While the notion of the common good figures frequently in both rhetoric and the inquiries of academic political theory, it is often neither closely examined nor precisely defined. This article examines Aristotle’s use of the idea, focusing primarily on two sets of key texts: first, Politics 1.1–2 and Nicomachean Ethics 1.2; and second, Nic. Ethics 8.9 and Politics 3.7. The first set of texts emphasizes the common good as flourishing and the city as its necessary condition; the second (...)
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  22.  12
    Acting for the Public Good.Michelle Brady - 2017 - International Philosophical Quarterly 57 (1):43-60.
    In the Second Treatise of Government, Locke clearly intends to construct a political order that limits the harm a tyrannical ruler can do, but his account of prerogative also effectively limits the good a ruler can do. If political and paternal power are distinct, then the standard for legitimate rule is not the public good but the good as the public understands it. The significance of this distinction becomes clear when we recognize Locke’s pessimism about (...)
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  23.  18
    Acting for the Public Good.Michelle Brady - 2017 - International Philosophical Quarterly 57 (1):43-60.
    In the Second Treatise of Government, Locke clearly intends to construct a political order that limits the harm a tyrannical ruler can do, but his account of prerogative also effectively limits the good a ruler can do. If political and paternal power are distinct, then the standard for legitimate rule is not the public good but the good as the public understands it. The significance of this distinction becomes clear when we recognize Locke’s pessimism about (...)
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  24.  7
    Reason and the Good in Plato’s Republic.Allan Silverman - 2024 - In David Keyt & Christopher Shields (eds.), Principles and Praxis in Ancient Greek Philosophy: Essays in Ancient Greek Philosophy in Honor of Fred D. Miller, Jr. Springer Verlag. pp. 135-158.
    Let me begin with some of the background worries that motivate the paper. First, for years I have been working on the relation of the Timaeus to the Republic guided by this triple analogy: as the demiurge is to the cosmos, so the philosopher-ruler is to the polis, so reason is to the soul or individual. The key claim is Tim. 29e: the demiurge is good and so wants to make everything it makes like it itself is, i.e., (...)
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  25. Aristotle, the Common Good, and Us.V. Bradley Lewis - 2013 - Proceedings of the American Catholic Philosophical Association 87:69-88.
    While the notion of the common good figures frequently in both rhetoric and the inquiries of academic political theory, it is often neither closely examined nor precisely defined. This article examines Aristotle’s use of the idea, focusing primarily on two sets of key texts: first, Politics 1.1–2 and Nicomachean Ethics 1.2; and second, Nic. Ethics 8.9 and Politics 3.7. The first set of texts emphasizes the common good as flourishing and the city as its necessary condition; the second (...)
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  26. Plato on Why Mathematics is Good for the Soul.Myles Burnyeat - 1996 - In British Academy (ed.), 1995 Lectures and Memoirs. Oxford University Press USA. pp. 1-81.
    Anyone who has read Plato’s Republic knows it has a lot to say about mathematics. But why? I shall not be satisfied with the answer that the future rulers of the ideal city are to be educated in mathematics, so Plato is bound to give some space to the subject. I want to know why the rulers are to be educated in mathematics. More pointedly, why are they required to study so much mathematics, for so long?
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  27.  20
    The Golden Age and the Reversal of the Myth of Good Government in Plato’s Statesman. A Lesson on the Use of Models.Fulvia de Luise - 2020 - Plato Journal 20:21-37.
    We would be wrong to state that Plato’s approach to the Golden Age in the Statesman occurs through nostalgia, even if he stresses the immense distance between our world and that blessed time. After evoking the shepherd-god as a ruler, Plato shows that the completely abandoned disposition of the ruled is only justifiable in presence of an unbridgeable chasm between the two, such as that between gods and men, or men and beasts. The real question in the Statesman is (...)
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  28.  19
    The Symposium.Christopher Plato & Gill - 1956 - Harmondsworth,: MacMillan Publishing Company. Edited by Christopher Gill.
    "Throughout history, some books have changed the world. They have transformed the way we see ourselves - and each other. They have inspired debate, dissent, war and revolution. They have enlightened, outraged, provoked and comforted. They have enriched lives - and destroyed them. Now Penguin brings you the works of the great thinkers, pioneers, radicals and visionaries whose ideas shook civilization and helped make us who we are. Plato's retelling of the discourses between Socrates and his friends on such subjects (...)
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  29. Virtues and Roles in Early Confucian Ethics.Tim Connolly - 2016 - Confluence 4.
    Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, recommending qualities like humaneness (ren 仁), righteousness (yi 義), and trustworthiness (xin 信). Still others emphasize roles: what it means to be a good son, a good ruler, a good friend, a good teacher, or a good student. How are these teachings about virtues and roles related? In the past decade there has been a growing debate between two (...)
     
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  30.  62
    Han Fei on the Problem of Morality.Eirik Lang Harris - 2012 - In Paul Rakita Goldin (ed.), Dao Companion to the Philosophy of Han Fei. New York: Springer.
    In much of pre-Qin political philosophy, including those thinkers usually labeled Confucian, Daoist, or Mohist, at least part of the justification of the political state comes from their views on morality, and the vision of the good ruler was quite closely tied to the vision of the good person. In an important sense, for these thinkers, political philosophy is an exercise in applied ethics. Han Fei, however, offers an interesting break from this tradition, arguing that, given the (...)
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  31.  17
    Meno the Politikos Politics and Unity of the Soul in Plato's Meno.Sergio Ariza - 2012 - Ideas Y Valores 61 (149):39-58.
    Se analizan algunos usos del tópico de la política en el Menón, para mostrar que la virtud discutida es política, no sólo porque los interlocutores están interesados exclusivamente en la cualidad que debe poseer el gobernante, sino también porque tal cualidad consiste en una forma de autogobierno del alma. El alma es vista así como una entidad política cuya excelencia depende del tipo de gobierno impuesto. Se relaciona esta propuesta con la psicología implícita en la primera sección del diálogo, en (...)
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  32. Aristotle’s Mean Relative to Us.Howard J. Curzer - 2006 - American Catholic Philosophical Quarterly 80 (4):507-519.
    The article argues that Aristotle takes the mean to be relative neither to character nor to social role, but simply to the agent’s situation. The “character relativity” interpretation arises from the contemporary common-sense impulse to hold people who must overcome obstacles to a lower standard than people who easily act and feel rightly. However, character relativity vitiates Aristotle’s distinction between what moral people should do and what people should do to become moral. It also clashes with Aristotle’s principle that the (...)
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  33.  17
    Aristotle’s Mean Relative to Us.Howard J. Curzer - 2006 - American Catholic Philosophical Quarterly 80 (4):507-519.
    The article argues that Aristotle takes the mean to be relative neither to character nor to social role, but simply to the agent’s situation. The “character relativity” interpretation arises from the contemporary common-sense impulse to hold people who must overcome obstacles to a lower standard than people who easily act and feel rightly. However, character relativity vitiates Aristotle’s distinction between what moral people should do and what people should do to become moral. It also clashes with Aristotle’s principle that the (...)
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  34.  22
    Tyranny in Greece in the Fifth and Fourth Centuries BC.P. J. Rhodes - 2019 - Polis 36 (3):419-441.
    In a world in which it was easy to contrast slavery as being ruled by others with freedom as the power to rule others, it might have been said that subjection to a tyrant was bad but being a tyrant was good if one could get away with it. But in the fourth century Plato and Aristotle created a contrast between kings as good rulers and tyrants as bad rulers, which has been standard ever since. However, recent studies (...)
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  35.  36
    The Documents Classic as Guide to Political Philosophy in the Early Empires.Michael Nylan - 2021 - Journal of Chinese Philosophy 48 (1):40-55.
    This essay provides an overview of the prescriptions advanced by the Han-era Documents classic, since it was indisputably the Documents that served as the chief guide to political philosophy in the early empires for members of the elite with the requisite high cultural learning. It presents the authoritative pronouncements of the Documents on a number of key issues, such as, Who has the legitimacy to rule? How shall the good ruler and his officials act to retain legitimacy? What (...)
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  36. Enkráteia y gobierno. El gobernante insensato de Aristipo y su aparición en Ciropedia.Rodrigo José Illarraga - 2018 - Méthexis 30 (1):1-24.
    The present article aims to reconstruct some political consequences of aristippean philosophy in the light of fragment fs, 570 (= ssr, iv.a.163 = Memorabilia, ii.1.1–17) in order to show how Aristippus’ agreement with Socrates’ remarks fits the Cyrus composed by Xenophon in his Cyropaedia. In pursuance of this, I will review Aristippus’ ethics and will show how, despite the opposition with his hedonistic principles for a pleasureable life, Aristippus accepts that a good ruler needs to be a enkratic (...)
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  37.  30
    The Tyrant’s Progress: The Meaning of ΤΥΡΑΝΝΟΣ in Plato and Aristotle.Edmund Stewart - 2021 - Polis 38 (2):208-236.
    This article considers a longstanding problem: what does the word τύραννος mean? And if it means ‘bad / tyrannical ruler’, why are good rulers called tyrants? The solution proposed here is that tyranny is not a fixed state of being, or not being, but instead a gradual process of development. To be called a tyrant, a ruler need not embody all the stereotypical traits of tyranny. If tyranny is, by definition, unconstitutional and illegitimate rule, then there may (...)
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  38.  10
    Political implications of compassion in Mencius.Sarinya Arunkhajornsak - 2016 - Diogenes 63 (1-2):35-47.
    This paper examines Mencius’ view on compassion in the political realm by proposing that Mencius defends compassionate governance by reconciling the two extremes of Yangist self-love and Mohist universal love. This paper proposes a reading of two famous stories, namely, the story of a young child on the verge of falling into a well, and the story of King Xuan of Qi sparing an ox as paradigmatic cases for understanding Mencius’ account of compassion in the political realm. This paper argues (...)
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  39.  13
    Political implications of compassion in Mencius.Sarinya Arunkhajornsak - 2016 - Diogenes 63 (1-2):35-47.
    This paper examines Mencius’ view on compassion in the political realm by proposing that Mencius defends compassionate governance by reconciling the two extremes of Yangist self-love and Mohist universal love. This paper proposes a reading of two famous stories, namely, the story of a young child on the verge of falling into a well, and the story of King Xuan of Qi sparing an ox as paradigmatic cases for understanding Mencius’ account of compassion in the political realm. This paper argues (...)
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  40.  7
    Political implications of compassion in Mencius.Sarinya Arunkhajornsak - 2016 - Diogenes 63 (1-2):35-47.
    This paper examines Mencius’ view on compassion in the political realm by proposing that Mencius defends compassionate governance by reconciling the two extremes of Yangist self-love and Mohist universal love. This paper proposes a reading of two famous stories, namely, the story of a young child on the verge of falling into a well, and the story of King Xuan of Qi sparing an ox as paradigmatic cases for understanding Mencius’ account of compassion in the political realm. This paper argues (...)
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  41.  5
    Benevolence.George Rudebusch - 2009-09-10 - In Steven Nadler (ed.), SOCRATES. Wiley‐Blackwell. pp. 141–147.
    This chapter contains sections titled: The Excellence of Exploiting Others The Ruler‐as‐Ruler Argument An Objection The Rulers‐in‐Our‐Cities Argument Further Reading.
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  42.  11
    Happiness.George Rudebusch - 2009-09-10 - In Steven Nadler (ed.), SOCRATES. Wiley‐Blackwell. pp. 148–163.
    This chapter contains sections titled: The Righteous Are Wise and Good The Righteous Are Happy Further Reading.
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  43.  9
    Conflict in Aristotle's political philosophy.Steven Skultety - 2019 - Albany: SUNY Press.
    Offers a careful analysis of how Aristotle understands civil war, partisanship, distrust in government, disagreement, and competition, and explores ways in which these views are relevant to contemporary political theory. Do only modern thinkers like Machiavelli and Hobbes accept that conflict plays a significant role in the origin and maintenance of political community? In this book, Steven Skultety argues that Aristotle not only took conflict to be an inevitable aspect of political life, but further recognized ways in which conflict promotes (...)
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  44.  25
    The Mahābhārata and the Revival of Brahmanism.Johannes Bronkhorst - 2017 - Journal of Indian Philosophy 45 (4):575-585.
    There are good reasons to think that Brahmanism initially belonged to a geographically limited area, with its heartland in the middle and western parts of the Gangetic plain. It was in this region that Brahmanism was at that time the culture of a largely hereditary class of priests, the brahmins, who derived their livelihood and special position in society from their close association with the local rulers. This situation changed. The most plausible hypothesis as to the reasons of this (...)
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  45.  21
    Plato as Critical Theorist.Jonny Thakkar - 2018 - Cambridge, MA, USA: Harvard University Press.
    What is the best possible society? How would its rulers govern and its citizens behave? Such questions are sometimes dismissed as distractions from genuine political problems, but in an era when political idealism seems a relic of the past, says Jonny Thakkar, they are more urgent than ever. A daring experiment in using ancient philosophy to breathe life into our political present, Plato as Critical Theorist takes seriously one of Plato’s central claims: that philosophers should rule. What many accounts miss (...)
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  46.  13
    The Importance of Verses and Hadiths in Explaining Political Concepts: Reflec-tions From Mirrors for Princes.Nurullah Yazar - 2019 - Cumhuriyet İlahiyat Dergisi 23 (2):891-909.
    Mirrors for princes, in general, give advices to the rulers about the subtleties of political art. Another aim of these books is to define and explain the administration of the state and the duties of rulers based on experience. In consequence of this they reflect the practical ethics of the period in which they were written. As such, they resemble practical handbooks written for rulers. Another point regarding the mirrors for princes works in which the political understanding of the era (...)
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  47.  21
    The Hereafter in the Context of ʿAlāʾ al-Dawla al-Simnānī’s Understanding of Mystical Training.Kübra Zümrüt Orhan - 2019 - Cumhuriyet İlahiyat Dergisi 23 (1):375-393.
    The hereafter, one of the main pillars of Islam, has been discussed by both theologians and Ṣūfīs from various angles and interpreted in many different ways. Although there is consensus on the main subjects, there are a lot of controversies in details. One of the Ṣūfīs who authored on diverse problems over the hereafter is ʿAlāʾ al-Dawla al-Simnānī (d. 736/1336). He was a Kubrawī shaykh during the Īlkhānid era. He inclined towards the Ṣūfī path after serving the Buddhist ruler (...)
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  48.  23
    La Monarchie éclairée de l'abbé de Saint-Pierre: une science politique des modernes.Carole Dornier - 2020 - [Liverpool]: Liverpool University Press. Edited by Charles Irénée Castel de Saint-Pierre.
    The Abbé de Saint-Pierre, best known for his 'Project for Perpetual Peace', in fact left a much larger and more coherent body of political and moral writing, but it has been only partially studied. This book, the first systematic exploration of his entire corpus, offers a complete re-evaluation of this important author's contributions to the Enlightenment. From the first decades of the eighteenth century, Saint-Pierre set forth a pioneering vision of politics as the harmonisation of interests, anticipating Bentham as a (...)
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  49. From Method to Road-Thaddaeus Hang and Methodology of Studying Chinese Philosophy.Vincent Shen - 2005 - Philosophy and Culture 32 (9):61-78.
    Contemporary scholars in Chinese philosophy, Thaddaeus particularly concerned about Chinese philosophy and methodological issues. Of this paper is designed to make way for the study of Chinese philosophy, the discussion to commemorate him, the first part will describe Thaddaeus study of Chinese philosophy, methods and contribution to the idea, the latter part of the study will be my personal view of Chinese philosophy, methods to further to call upon and complement. Thaddaeus based on the fundamental principles of truth and goodness, (...)
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  50.  2
    Machiavelli's God.Antony Shugaar (ed.) - 2012 - Princeton University Press.
    To many readers of The Prince, Machiavelli appears to be deeply un-Christian or even anti-Christian, a cynic who thinks rulers should use religion only to keep their subjects in check. But in Machiavelli's God, Maurizio Viroli, one of the world's leading authorities on Machiavelli, argues that Machiavelli, far from opposing Christianity, thought it was crucial to republican social and political renewal--but that first it needed to be renewed itself. And without understanding this, Viroli contends, it is impossible to comprehend Machiavelli's (...)
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