This book presents an overview of Jean–Jacques Rousseau's work from a political science perspective. Was Rousseau — the great theorist of the French Revolution—really a conservative? The text argues that the author of ‘The Social Contract’ was a constitutionalist much closer to Madison, Montesquieu, and Locke than to revolutionaries. Outlining his profound opposition to Godless materialism and revolutionary change, this book finds parallels between Rousseau and Burke, as well as showing that Rousseau developed the first modern theory of nationalism. It presents an integrated political analysis of Rousseau's educational, ethical, religious and political writings.
This book argues that John Dewey should be read as a philosopher of globalization rather than as a 'local' American philosopher. Although Dewey's political philosophy was rooted in late nineteenth and early twentieth century America, it was more importantly about the role of America in a globalized world. The book highlights how Dewey's defence of democracy in the context of what he denotes as the Great Society leads him to confront the problems of globalization and global democracy. Then, it explores how Dewey's conception of creative democracy had global connotations. The book examines how Dewey problematized his own conception of democracy through arguing that the public within modern nation states was 'eclipsed' under the regime he called 'bourgeois democracy'. Then, it shifts the terrain of Dewey's global focus to ideas of global justice and equality. The book demonstrates that Dewey's idea of global democracy was linked with an idea of global equality, which would secure social intelligence on a global scale. It outlines the key Deweyan lessons about the problem of global democracy. The book shows how Dewey sets out an evolutionary form of global and national democracy in his work. Finally, it also outlines how Dewey believed liberal capitalism was unable to support social intelligence and needed replacing with a form of democratic socialism.
This book explores modernity, the disciplines, and their interplay by drawing in critical considerations of time, space, and their enmeshments. Based in anthropology and history, and drawing on social-political theory (as well as other, complementary, critical perspectives), it focuses on socio-spatial/disciplinary subjects and hierarchical-coeval tousled temporalities. The spatial/temporal templates reveal how modern enticements and antinomies, far from being analytical abstractions, intimate instead ontological attributes and experiential dimensions of the worlds in which we live, and the spaces and times that we inhabit and articulate. Then, the book considers the oppositions and enchantments, the contradictions and contentions, and the identities and ambivalences spawned under modernity. At the same time, rather than approach such antinomies, enticements, and ambiguities as analytical errors or historical lacks, which await their correction or overcoming, it attempts to critically yet cautiously unfold these elements as constitutive of modern worlds. The book draws on social theory, political philosophy, and other scholarship in the critical humanities in order to make its claims concerning the mutual binds between everyday oppositions, routine enchantments, temporal ruptures, and spatial hierarchies of a modern provenance. Then, it turns to issues of identity and modernity. Finally, the book explores the terms of modernism on the Indian subcontinent.
This book attempts to convey the different sociological contexts for how contemporary anarchist theory and practice is to be understood. It concentrates on the issue of broadening the parameters of how anarchist theory and practice is conceptualized. The book compares the major philosophical differences and strategies between the classical period (what Dave Morland calls 'social anarchism') and the contemporary anti-capitalist movements which he regards as being poststructuralist in nature. It also documents the emergence of the now highly influential anti-technological and anti-civilisational strand in anarchist thought. This offers something of a challenge to anarchism as a political philosophy of the Enlightenment, as well as to other contemporary versions of ecological anarchism and, to some extent, anarcho-communism. The book further provides a snapshot of a number of debates and critical positions which inform contemporary anarchist practice. The specific areas covered offer unique perspectives on sexuality, education, addiction and mental health aspects of socialisation and how this can be challenged at a number of different levels. The fact that anarchism has largely premised its critique on a psychological dimension to power relations, not just a material one, has been an advantage in this respect. Ecological anarchism, which has been the driving force behind much contemporary anarchist theory and practice, has been committed to thinking about the relationships between people and 'nature' in new ways.
Francis Bacon produced his final draft of the New Atlantis around the years 1624-1625. Standing at the threshold of early modern thought, Bacon's text operates at the interstices of its contemporary culture and does indeed signal a desire to 'illuminate all the border-regions that confine upon the circle of our present knowledge'. This book presents a collection of essays that show how the New Atlantis negotiates a variety of contexts, namely literary, philosophical, political, religious and social, in order to achieve this. The narrative begins with a standard literary device. When Bacon wrote the New Atlantis, he clearly had More's Utopia in mind as a model. For all his strictures on the use of language for rhetorical effect, Francis Bacon was thoroughly grounded in the Renaissance art of rhetoric. He consciously drew on his rhetorical skill in his writings, adapting his style as occasion demanded. The New Atlantis is a text about natural philosophy which seems to offer connections at almost every point with moral and political philosophy. The book discusses two forms of natural knowledge that Bacon takes up and develops in the New Atlantis: natural magic, and medicine. The modern project is crucially dependent on two fundamental miracles: the miracle of creation and the miracle of divine revelation. The book also analyses Bacon's representations of colonialism and Jewishness in the New Atlantis has revealed. The New Atlantis raises questions concerning the relationship between censorship and knowledge.
, because it plays a major
role in a number of areas of contemporary dispute about governance. As I
will propose shortly, in many of these areas the collective value argued to be
at stake involves basic community and human rights, which I want to treat as
a distinct body of theorising in its own right. Thus in the remainder of this
subsection, I focus on another strand of politicalphilosophy, particularly
Richard R. Nelson
From at least the times of Hobbes and Locke, theories about the importance of the state have involved
creeds of Lincoln,
Jefferson and Emerson (Bernstein 2010: 88). From these democratic
Introduction: Retrieving a ‘Global’ American Philosopher
foundations, Dewey came to a profound understanding that democracy
was fragile and needed to be rejuvenated and reinterpreted to live up to
its ideal of a ‘democratic way of life’. Dewey’s philosophical oeuvre, and
in particular his politicalphilosophy in works such as The Public and
Its Problems (LW2) and Liberalism and Social Action (LW11), therefore
often looked to pit ‘America against itself ’ so that the country could
model, with its three distinctive principles for the three distinctive forms of
polity. Indeed, it would strengthen it, by providing a clearer and more
defensible account of both the circumstances and purposes of citizenship.
The membership model
Current debates in politicalphilosophy on
democratic inclusion arose initially in response to the problem of what Michael
Walzer called “metics” – the existence of large numbers of
Francis Bacon’s New Atlantis
Ethics and politics in
the New Atlantis
God forbid that we should give out a dream of our own imagination
for a pattern of the world; rather may he graciously grant to us to
write an apocalypse or true vision of the footsteps of the Creator
imprinted on his creatures.1
The New Atlantis is a text about natural philosophy which seems
to offer connections at almost every point with moral and politicalphilosophy. The celebrated description of Salomon’s House
raises the question of the place of the scientist in
-technological and anti-civilisational
strand in anarchist thought. This offers something of a challenge to anarchism as
a politicalphilosophy of the Enlightenment, as well as to other contemporary versions of ecological anarchism and, to some extent, anarcho-communism. Millett,
like Moore, identifies a psychological and psychoanalytic dimension to understanding authority, alienation and history, which is a powerful and still underacknowledged aspect of contemporary anarchism. Purkis addresses similar issues
in his chapter, but from the perspective of the