DOCSLIB.ORG

To Download the PDF File

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
To Download the PDF File The Leviathan and the Contours of Conservative Imagination: The Role of Thomas Hobbes in the Works of Schmitt, Strauss and Oakeshott By R. Omur Birler, MA A thesis submitted to The Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Doctorate of Philosophy Department of Political Science Carleton University Ottawa, Ontario Canada © by R. Omur Birler, 2007 Library and Bibliotheque et 1*1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A0N4 Ottawa ON K1A0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-36777-3 Our file Notre reference ISBN: 978-0-494-36777-3 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library permettant a la Bibliotheque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par Nnternet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans loan, distribute and sell theses le monde, a des fins commerciales ou autres, worldwide, for commercial or non­ sur support microforme, papier, electronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in et des droits moraux qui protege cette these. this thesis. Neither the thesis Ni la these ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent etre imprimes ou autrement may be printed or otherwise reproduits sans son autorisation. reproduced without the author's permission. In compliance with the Canadian Conformement a la loi canadienne Privacy Act some supporting sur la protection de la vie privee, forms may have been removed quelques formulaires secondaires from this thesis. ont ete enleves de cette these. While these forms may be included Bien que ces formulaires in the document page count, aient inclus dans la pagination, their removal does not represent il n'y aura aucun contenu manquant. any loss of content from the thesis. Canada ABSTRACT The purpose of this thesis is to explore the role of Thomas Hobbes in the literature of contemporary conservative thought, in particular, in the works of Carl Schmitt, Leo Strauss and Michael Oakeshott. There are two broad arguments that shape the main concerns of the dissertation. First, conservatism can not be considered as a homogeneous intellectual movement which positions itself as the defender of Western civilization against an assault launched any number of modern thinkers: liberal, socialists, Marxists, positivists, and/or relativists. Rather, I argue that conservative thought, which illustrates great variety across time and across national borders, has a more complex relationship with those schools of thought that goes beyond mere rejection of them. At times conservatism is inspired, shaped or remained within the boundaries of the thinkers that it is critical of. Nonetheless, despite the remarkable heterogeneity of conservative thought, there is one distinctive principle of conservatism and this constitutes my second and main argument: This fundamental principle expresses a conviction of the radical intellectual imperfection of the human individual, as contrasted with the historically accumulated political wisdom of the community, as embodied in its customs and institutions. In analyzing this complex and heterogenous nature of conservative thought the works of Carl Schmitt, Leo Strauss, and Michael Oakeshott provide a rich field of study. Central to such an inquiry are two main arguments: First, the nature of human knowledge is the preoccupying question shaping the works of these three thinkers. Second, in providing an answer to this question, Schmitt, Strauss and Oakeshott-who indicate profound differences in the way they understand the political- share a common ii assumption that understands human nature as both morally and intellectually imperfect. Notwithstanding the intense discrepancies among their understanding of the modern world and its current problems, Schmitt, Strauss and Oakeshott are outstanding examples of reflection on these points. What brings these three thinkers together is a remarkable concern for the 'evil' in human nature, which was prominently manifested in the famous work of Thomas Hobbes, Leviathan. In other words, it is a well-known myth, the myth of modern state that constitutes the common ground of Schmitt, Strauss, and Oakeshott and their criticisms of modern world. in ACKNOWLEGEMENTS I would like to thank all my committee members for their support and contribution to the present study. Without their guidance this thesis could have hardly been completed. I should also express my deepest gratitude to Professor Waller R. Newell and Professor Alan Hunt. This thesis has been written on the road. In different countries and in different cities many friends bigheartedly welcomed me and my books. I wish to thank to Pam and Vince, the members of Ottawa Unofficial Breakfast Reading Club, for their endless support and trust in this study. I own a special debt of gratitude to Biilent. Without him I could never complete this study away from Ottawa. In Toronto, I had a second home thanks to Banu. I am grateful to her for the spirit and motivation she gave me over the years of our long friendship. I am indebted to Giilbanu for providing me a personal inter- library loan service. Murat, who coincidently got involved in this process of dissertation writing, was the most pleasant surprise of this study. His common sense and invaluable advices have improved not only this thesis, but my life in Ankara as well. In Istanbul, Dogo was a great support. Things I have learnt from our long conversations had always a positive contribution to my work; even if they were distantly related to the subject of political philosophy. §afak was a great host and a study-mate. I cannot thank him enough for opening up his house and bearing with the most stressful times of my study. Although this thesis was written on the road, it was Cagla, and not the road per se, that made me realize that intellectual creation is itself a travel. The only considerable achievement of this research, therefore, is to learn that we choose paths and then we forego them. TABLE OF CONTENTS INTRODUCTION 1 CHAPTER I: Carl Schmitt 11 Part I: Introduction 11 Part II: Political Theology 14 Part III: Legal Theory 36 Part IV: The Political 54 CHAPTER II: Schmitt's Leviathan 67 Part I: Introduction 67 Part II: Hobbes as a Political Ground 71 Part III: Hobbes as a Moral Ground 80 Part IV: Strauss's Critique of Schmitt 88 CHAPTER III: Leo Strauss 92 Parti: Introduction 92 Part II: Jewish Thought 95 Part III: Ancient Thought 118 Part IV: Modern Thought 140 CHAPTER IV: Strauss's Leviathan 154 Parti: Introduction 154 Part II: Hobbes as a Political Ground 158 Part II: Hobbes as a Moral Ground 166 Part IV: Oakeshott on Dr. Leo Strauss 170 CHAPTER V: Michael Oakeshott 174 V Part I: Introduction Part II: Experience 178 Part III: Rationalism and Tradition 188 Part IV: Civil Associations 211 CHAPTER VI: Oakeshott's Leviathan 225 Part I: Introduction 225 Part II: Hobbes as a Political Ground 230 Part III: Hobbes as a Moral Ground 236 CONCLUSION 244 BIBLIOGRAPHY 250 INTRODUCTION This dissertation is an analysis of one of the most challenging accounts of modernity, i.e., conservatism. There are two broad arguments that shape the main concerns of the dissertation. First, conservatism cannot be considered as a homogeneous intellectual movement which positions itself as the defender of Western civilization against an assault launched any number of modern thinkers: liberals, socialists, Marxists, positivists, relativists, or nihilists. Rather, I argue that conservative thought, which illustrates great variety across time and across national borders, has a more complex relationship that goes beyond mere rejection of those schools of thought. Secondly, despite the remarkable heterogeneity of conservative thought, I will argue that there is still one distinctive principle of conservatism: a conviction of the radical intellectual imperfection of the human individual, in contrast with the historically accumulated political wisdom of the community, embodied in its customs and institutions. Conservatism has always been a popular issue in academic circles. Many important studies have been published on the relationship between the contemporary development of conservative politics and its historical and theoretical roots. However, one prevalent characteristic of these studies has been to situate what they examine as the representative of conservatism in direct opposition to other schools of political thought, such as liberalism or Marxism. While such analyses bring valuable insights to the grounded contradictions between conservatism and different schools of thought, they may suffer from an over-concentration on oppositions, and thus may fail to provide any relational examination of conservatism within a wider matrix of the history of political thought. 1 Furthermore, it appears that the term conservatism has become a common label for a wide variety of political thinking ranging from fundamentalism to populism, from libertarianism to fascism, and to any political orthodoxy. This situation clearly makes any attempt to compose a commentary on conservatism very complicated and presents important problems to people who wish to engage seriously in a dialogue with conservatives. Therefore, it should be the primary task of any study on conservatism to acquire a clearer and more nuanced sense of what is distinctive about conservatism and how conservatives differ from each other with respect to their principal interests. Taking these two major concerns as the boundaries of my research, I intend to provide an account of conservative thought in the works of three figures, Carl Schmitt, Leo Strauss, and Michael Oakeshott.
Load more

Recommended publications
  • A Critical Assessment of the Political Doctrines of Michael Oakeshott
    David Richard Hexter Thesis Title: A Critical Assessment of the Political Doctrines of Michael Oakeshott. Submitted in partial fulfilment of the requirements of the Degree of Doctor of Philosophy. 1 Statement of Originality I, David Richard Hexter, confirm that the research included within this thesis is my own work or that where it has been carried out in collaboration with, or supported by others, that this is duly acknowledged and my contribution indicated. I attest that I have exercised reasonable care to ensure that the work is original, and does not to the best of my knowledge break any UK law, infringe any third party’s copyright or other Intellectual Property Right, or contain any confidential material. I accept that the college has the right to use plagiarism detection software to check the electronic version of the thesis. I confirm that this thesis has not been previously submitted for the award of a degree by this or any other university. The copyright of this thesis rests with the author and no quotation from it or information derived from it may be published without the prior written consent of the author. David R Hexter 12/01/2016 2 Abstract Author: David Hexter, PhD candidate Title of thesis: A Critical Assessment of the Political Doctrines of Michael Oakeshott Description The thesis consists of an Introduction, four Chapters and a Conclusion. In the Introduction some of the interpretations that have been offered of Oakeshott’s political writings are discussed. The key issue of interpretation is whether Oakeshott is best considered as a disinterested philosopher, as he claimed, or as promoting an ideology or doctrine, albeit elliptically.
    [Show full text]
  • Albert Camus' Dialogue with Nietzsche and Dostoevsky Sean Derek Illing Louisiana State University and Agricultural and Mechanical College, [email protected]
    Louisiana State University LSU Digital Commons LSU Doctoral Dissertations Graduate School 2014 Between nihilism and transcendence : Albert Camus' dialogue with Nietzsche and Dostoevsky Sean Derek Illing Louisiana State University and Agricultural and Mechanical College, [email protected] Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_dissertations Part of the Political Science Commons Recommended Citation Illing, Sean Derek, "Between nihilism and transcendence : Albert Camus' dialogue with Nietzsche and Dostoevsky" (2014). LSU Doctoral Dissertations. 1393. https://digitalcommons.lsu.edu/gradschool_dissertations/1393 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Doctoral Dissertations by an authorized graduate school editor of LSU Digital Commons. For more information, please [email protected]. BETWEEN NIHILISM AND TRANSCENDENCE: ALBERT CAMUS’ DIALOGUE WITH NIETZSCHE AND DOSTOEVSKY A Dissertation Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Doctor of Philosophy in The Department of Political Science by Sean D. Illing B.A., Louisiana State University, 2007 M.A., University of West Florida, 2009 May 2014 ACKNOWLEDGEMENTS This dissertation is the product of many supportive individuals. I am especially grateful for Dr. Cecil Eubank’s guidance. As a teacher, one can do no better than Professor Eubanks. Although his Socratic glare can be terrifying, there is always love and wisdom in his instruction. It is no exaggeration to say that this work would not exist without his support. At every step, he helped me along as I struggled to articulate my thoughts.
    [Show full text]
  • The Hegemony of Reason and the Assimilation of Comic Folly
    In Praise of Folly: The Hegemony of Reason and the Assimilation of Comic Folly James Mark Shields ©1990 (revised 2007) ABSTRACT According to Michel Foucault, one aspect of discourse control is the principle of “exclusion,” which may take the form of what Foucault calls “division and rejection”—where discourses are categorized so as to reduce the significance of some categories. As an example, Foucault produces the opposition of reason and folly, a division investigated in greater detail in his Madness and Civilization. In this latter work, however, Foucault speaks primarily of the Fool as a socially categorized individual; one who, through the course of history and changing discursive habits, has become the Madman. The Fool/Madman character and the issue of insanity are not by any means exhaustive of the broad and often convoluted concept of folly. To take a strict denotative approach, folly has various meanings, all of which focus to some degree on “unreason” or “anti-reason.” Cultural limits have been established, and these limits can be investigated through an analysis of one particular form of folly, that which I will call comic folly—that side of folly dealing with mirth, humor, laughter, and the joke. In this essay, the following matters are explored: the concept of folly, its various facets and history; comic folly as a branch of unreason; the hegemony, power, and limits of reason in modern Western culture; the comic folly of the so-called rational/sane person; and the strengths and limits of comic folly within our Rational Western world. Must unreason, as Webster’s seems to suggest, always end in disaster? I am uneasy to think I approve of one object, and disapprove The danger lurks precisely because there are limits to of another; call one thing beautiful, and another deform’d; folly, and these limits have been systematically engrained decide concerning truth and falsehood, reason and folly, within modern “rational discourse.” The hegemony of Reason without knowing upon which principles I proceed.
    [Show full text]
  • The Aristotelian Way of Life As Contemporary Moral Ontology
    UDC 111,177,141.5 Вестник СПбГу. Философия и конфликтология. 2017. т. 33. Вып. 3 S. V. Nikonenko1 THE ARISTOTELIAN WAY OF LIFE AS CONTEMPORARY MORAL ONTOLOGY The matter of the article is the study of the concept Aristotelian way of life as the concept of contem- porary moral ontology. Several moral philosophers are considered: A. Flew, B. Williams, A. Macintyre, S. Hampshire, J. L. Mackie, R. M. Hare, etc. According to Flew, moral rationality is only the capacity to act and to be responsible in moral way. Moral rationality does not define the essence of moral acts. Williams treats Aristotle as a moral anti-realist. Macintyre proposes practical rationality, unlike the “theoretical” one, that depends on actions and not only on thoughts. Macintyre thinks that practical rationality is changeable in history. He calls the stage of practical rationality a tradition. S. Hampshire’s criticism of Aristotelian way of life is considered. He thinks that Aristotle is a founder of moral sub- stantialism. The Aristotelian way of life is an ethics of individual perception. Ethical virtues must be conscious, but they are not rational in metaphysical sense. Aristotle’s Nicomachean Ethics is studied in the article. There are three main ideas of Aristotle that have been influenced the analytical moral phi- losophy: 1. The unity of all the virtues; 2. The practical character of morality; 3. The freedom of indi- vidual will. Aristotle taken in the mirror of analytic moral philosophy is an adept of practical thinking, incompatible with moral rationalism and substantialism. There are main characteristic features of the Aristotelian way of life: 1.
    [Show full text]
  • Arthur Schopenhauer – Bergsonian Intuitionism Forerunner
    ARTHUR SCHOPENHAUER – BERGSONIAN INTUITIONISM FORERUNNER Gabriela Pohoaţă [email protected] Abstract: Our article discusses the kinship of two thinkers of reference in the universal philosophical landscape, who lived in different eras and belonged to emblematic cultures for European philosophy. Both philosophers analyse intuition, but each understands something different by it and relate differently to it, from the perspective of their own systems of thought. Nevertheless, in the view of both thinkers neither reason, nor intelligence is paramount, but intuition - both seeing in it a wonderful process by which we understand our essence, and the essence of the universe. We find this approach particularly interesting and of great significance to contemporary philosophical research, and for the contemporary man obsessed with the intellect, intuition may be a chance of rescue. Keywords: will to live, thing-in-itself, metaphysics, intuition, the vital drive, intuitionism, voluntarism. 1. Among the great modern thinkers who are representative for what was called postkantian "German idealism", but also for the turn towards postmodernism, there is Arthur Schopenhauer. Born in Danzig (Gdansk) on February the 22nd, 1788 and dead on September the 21st, 1860 in Frankfurt a. Main, where he lived after finishing his short teaching activity (carried out, with some interruptions, in Berlin between 1820-1832), Arthur Schopenhauer remains one of the most influential modern philosophers, an active presence not only in philosophical thinking, but also in romantic and postromantic poetic creation. Recognized studies drew a more nuanced attention on Schopenhauer's role and effect of thought: it is essentially "a new realization of the metaphysical intention of productive philosophizing (philosophieren).
    [Show full text]
  • Søren Kierkegaard Reflected in Indian Philosophy
    Sincronía ISSN: 1562-384X [email protected] Universidad de Guadalajara México Søren Kierkegaard reflected in Indian philosophy. Hajko, Dalimír Søren Kierkegaard reflected in Indian philosophy. Sincronía, no. 69, 2016 Universidad de Guadalajara, México Available in: https://www.redalyc.org/articulo.oa?id=513852378037 This work is licensed under Creative Commons Attribution 4.0 International. PDF generated from XML JATS4R by Redalyc Project academic non-profit, developed under the open access initiative Filosofía Søren Kierkegaard reflected in Indian philosophy. Dalimír Hajko [email protected] Constantine the Philosopher University in Nitra, Eslovaquia Abstract: Analysis of the postulates of Kierkegaard in the Indian world. Transcendence and breaking of boundaries are approached from a critical analysis based on the conceptualization of existentialism, knowing their contribution in the context of the Upanishads, Vedantas, Neo-Vedantas, as well as their western influence in a non- Western scenario. Keywords: Kierkegaard, Hindu philosophy, Existentialism. Resumen: Análisis de los postulados de Kierkegaard en el mundo índico. La trascendencia y rompimiento de las fronteras son abordadas desde un análisis crítico partiendo de la conceptualización del existencialismo, conociendo su aportación en el Sincronía, no. 69, 2016 contexto de los Upanishads, Vedantas, Neo-Vedantas, así como su influencia occidental en un escenario no occidental. Universidad de Guadalajara, México Palabras clave: Kierkegaard, Filosofía hindú, Existencialismo. Received:
    [Show full text]
  • A Criticism of Edmund Burke's Conception of Patriotism*
    A Criticism of Edmund Burke’s Conception of Patriotism* Juan Espíndola Instituto de Investigaciones Sociales, UNAM [email protected] Abstract This paper draws on scholarship examining Edmund Burke’s emotionalism in order to conceptualize his understand- ing of patriotism, and to understand how it hangs together with other dimensions of his political and aesthetic thought. More substantively, the paper takes the further step of engaging with recent accounts of patriotism in order to criticize Burke’s patrio- tism. According to sympathetic views of Burke’s patriotism, and the theory of emotions that underlies it, the latter has resourc- es to ground a cosmopolitanism of a particular kind. The paper contests these views by highlighting the affinities of Burkean patriotism to some objectionable forms of patriotism, such as Alasdair MacIntyre’s version of it, and its incompatibility with less objectionable forms, such as Jürgen Habermas’s. Key words: Edmund Burke, patriotism, emotions, Jürgen Habermas. Resumen Este artículo se apoya en la literatura sobre el papel de las emociones en la filosofía de Edmund Burke para caracterizar su concepción del patriotismo, y para entender cómo se relaciona con otras dimensiones de su pensamiento político y estético. Más importante aún, el artículo rechaza la idea de que el patriotismo Recibido: 26 - 09 - 2013. Aceptado: 05 - 12 - 2013. *Becario del Programa de Becas Posdoctorales en la UNAM, Instituto de Investigaciones Sociales, UNAM. El autor agradece el apoyo de la Coordinación de Humanidades de la Universidad Nacional Autónoma de México. Tópicos, Revista de Filosofía 46 (2014), 121-149 122 Juan Espíndola Burkeano (y su anclaje en una teoría particular de las emociones) sirva como base para articular una visión cosmopolita de la política.
    [Show full text]
  • Shadworth Hodgson and the Psychology of William James: Experience, Teleology and Realism
    University of New Hampshire University of New Hampshire Scholars' Repository Doctoral Dissertations Student Scholarship Winter 1978 SHADWORTH HODGSON AND THE PSYCHOLOGY OF WILLIAM JAMES: EXPERIENCE, TELEOLOGY AND REALISM RICHARD PAUL HIGH Follow this and additional works at: https://scholars.unh.edu/dissertation Recommended Citation HIGH, RICHARD PAUL, "SHADWORTH HODGSON AND THE PSYCHOLOGY OF WILLIAM JAMES: EXPERIENCE, TELEOLOGY AND REALISM" (1978). Doctoral Dissertations. 1220. https://scholars.unh.edu/dissertation/1220 This Dissertation is brought to you for free and open access by the Student Scholarship at University of New Hampshire Scholars' Repository. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of University of New Hampshire Scholars' Repository. For more information, please contact [email protected]. INFORMATION TO USERS This was produced from a copy of a document sent to us for microfilming. While the most advanced technological means to photograph and reproduce this document have been used, the quality is heavily dependent upon the quality of the material submitted. The following explanation of techniques is provided to help you understand markings or notations which may appear on this reproduction. 1.The sign or “target” for pages apparently lacking from the document photographed is “Missing Page(s)”. If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting through an image and duplicating adjacent pages to assure you of complete continuity. 2. When an image on the film is obliterated with a round black mark it is an indication that the film inspector noticed either blurred copy because of movement during exposure, or duplicate copy.
    [Show full text]
  • Reflections of Kierkegaard in Indian Philosophy an Introduction
    European Journal of Science and Theology, February 2017, Vol.13, No.1, 69-78 _______________________________________________________________________ REFLECTIONS OF KIERKEGAARD IN INDIAN PHILOSOPHY AN INTRODUCTION Dalimír Hajko* University of Žilina in Žilina, Faculty of Humanities, Univerzitná 1, 010 26 Žilina, Slovak Republic (Received 29 September 2016) Abstract The ideas of Søren Kierkegaard have attracted the interest of a broad spectrum of creators of modern Indian culture. In the first place, it was the admirers of existentialism who diligently sought reasons to justify a legitimate place for existential thought in the new context of Indian thinking. They were followed by thinkers who categorically refused existentialism, criticizing it from various points of view. There have also been philosophers, who tried to evaluate the function of existentialism objectively and scientifically in a very sober way, first in connection to the traditional attitudes of Indian philosophers and religious thinkers and secondly in connection to the evident presence of existentialism in the context of Indian philosophy in the 20th century. Keywords: Soren Kierkegaard, existentialism, India, philosophy 1. Introduction Was Kierkegaard uniquely European? Could his philosophical and theological opinions be understood as the views and statements of a genuine citizen of Europe that could not have appeared on the other continents? Does his work contain concepts that are hard to understand or to translate into the languages of other cultures? Can we find the beginning and the end of the intellectual legacy of Søren Kierkegaard only in a European cultural environment? Did his ideas have universal character? Is the spiritual influence of his ideas widely accepted in the sense of the worldwide global perspective influencing the culture in the whole world? Could it be that by emphasizing the absolute European nature of the spiritual legacy of Søren Kierkegaard, one of the Eurocentric myths is supported? Kierkegaard did not deal with oriental culture.
    [Show full text]
  • Institutionalism, Rawls, and Political Development: Theorizing About the Ideal of Institution Building
    University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Doctoral Dissertations Graduate School 8-2007 Institutionalism, Rawls, and Political Development: Theorizing about the Ideal of Institution Building Shaomeng Li University of Tennessee - Knoxville Follow this and additional works at: https://trace.tennessee.edu/utk_graddiss Part of the Ethics and Political Philosophy Commons Recommended Citation Li, Shaomeng, "Institutionalism, Rawls, and Political Development: Theorizing about the Ideal of Institution Building. " PhD diss., University of Tennessee, 2007. https://trace.tennessee.edu/utk_graddiss/226 This Dissertation is brought to you for free and open access by the Graduate School at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. To the Graduate Council: I am submitting herewith a dissertation written by Shaomeng Li entitled "Institutionalism, Rawls, and Political Development: Theorizing about the Ideal of Institution Building." I have examined the final electronic copy of this dissertation for form and content and recommend that it be accepted in partial fulfillment of the equirr ements for the degree of Doctor of Philosophy, with a major in Philosophy. David Reidy, Major Professor We have read this dissertation and recommend its acceptance: John Hardwig, Richard Aquila, Robert Gorman Accepted for the Council: Carolyn R. Hodges Vice Provost and Dean of the Graduate School (Original signatures are on file with official studentecor r ds.) To the Graduate Council: I am submitting herewith a dissertation written by Shaomeng Li entitled ―Institutionalism, Rawls, and Political Development.‖ I have examined the final electronic copy of this dissertation for form and content and recommend that it be accepted in partial fulfillment of the requirements for the degree of Doctor of Philosophy, with a major in Philosophy.
    [Show full text]
  • Franz Von Baader's Criticism of Modern Rationalism: a Brief Overview
    Franz von Baader’s Criticism of Modern Rationalism: A Brief Overview Roland Pietsch* Abstract Franz von Baader (1765 - 1841), one of the most important philosophers in the age of German idealism and romanticism, has considered it the most important task of his life to bring the modern rationalism in philosophy to an end. The focus of his criticism lies on the philosophical anthropocentrism and egocentricity of Rene Descartes (1596 - 1650), uttered in his famous saying 'Cogito ergo sum' ('I think therefore I am'). Baader also criticized Immanuel Kant (1724 - 1804) and other philosophers of German idealism, who have absorbed at least partially the rationalism of Descartes. In this article it will be shown how Baader, who follows the tradition of the theosophy of Jacob Boehme (1575 - 1624), the philosophy of Paracelsus (1493-1541), the mysticism of Meister Eckhart (1260 - 1328) and to many other sources which break the anthropocentrism and egocentricity of modern rationalism, opposes the Cogito ergo sum (I think therefore I am) statement with his Cogitor ergo sum (I am cognized <by God> therefore I am). Man can only recognize God if he is recognized by God. In other words, Baader shows that the human ego cannot be the principle of philosophy, but solely the participation in God. Key Terms: Franz von Baader, Descartes, Hegel, Cogito ergo sum, critique of rationalism Introduction Franz von Baader (born in Munich,1765; died in the same place,1841), physician, mining engineer, manager of a glass factory and, above all, philosopher, is one of the most significant philosophers from the era of German idealism and German romanticism1.
    [Show full text]
  • Myth of Sisyphus 1
    Camus: The Myth of Sisyphus 1 Albert Camus (1913-1960) gives a quite different account of philosophy and politics of existentialism from that of Sartre. Perhaps the most striking difference from Sartre is his conception of the absurd. For Sartre absurdity belongs to the world prior to activity of consciousness, while Camus’s idea of the absurd is closer to Kierkegaard and Nietzsche—the absurd is a direct consequence of the absence of God. Without God the discrepancy between human aspirations and the world is acute. The human condition is characterized by the probability of suffering and the certainty of death—a fate which human reason cannot accept as reasonable. In the face of this absurdity, the universal reason of the Enlightenment has nothing to say. In The Myth of Sisyphus Camus elucidates this concept of the absurd. The absurd comes with the realization that the world is not rational: “At this point of his effort man stands face to face with the irrational. He feels within him his longing for happiness and for reason. The absurd is born of this confrontation between the human need and the unreasonable silence of the world” (28). This confrontation is epitomized in The Plague (1947) in the painful death of a child. The arbitrariness of the plague parallels the absurdity of existence. The absurdity of existence raises the question of suicide and the meaning of life thus becomes “the only truly serious philosophical problem.” The myth of Sisyphus is a potent image of futility. Camus’ response is that only the ‘lucid’ recognition of the absurdity of existence liberates us from belief in another life and permits us to live for the instant, for the beauty, pleasure and the ‘implacable grandeur’ of existence.
    [Show full text]