DOCSLIB.ORG

Social and Political Philosophy Philosophy 320

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Social and Political Philosophy Philosophy 320 Guernica, Pablo Picasso, 1937 Social and Political Philosophy Philosophy 320 Fall 2011 Syllabus PHILOSOPHY 320 Dr. Timothy J. Freeman Section 001 THE UNIVERSITY OF HAWAII AT HILO CRN: 13104 OFFICE: OLD GYM #2 MWF 1:00-1:50 PM OFFICE: 933-9920; CELL: 345-5231 Edith Kanaka‘ole Hall 111 [email protected] Office Hours: MWF 2:00-2:50 PM and by appointment Catalog course description PHIL 320 Social and Political Philosophy Good and right applied to economic, political, and religious establishments; obligation, freedom of dissent, capital punishment, violence, rights, revolution, and war. Pre: previous work in philosophy; PHIL 220 recommended. required text Political Thought, Michael Rosen & Jonathan Wolff. eds. Oxford University Press, 1999. Course Web Page http://tfreeman.net/Philosophy/320.html Phil 320: Social & Political Philosophy Fall 2011 Syllabus Course content This course will provide a survey of the issues and problems of Social & Political Philosophy. The central concern of Social & Political Philosophy might be said to be justice. There is, first of all, the question of what is the just society or just state. There is also the problem of retributive justice which concerns the just administration of punishment. Then there is the problem of distributive justice which concerns the just distribution of goods. The course begins with a brief historical background in reviewing the key elements of the political philosophies of Plato and Aristotle. We will then turn to the survey of the issues in Social & Political Philosophy in modern philosophy. The first concern is the question of human nature. Different conceptions of human nature lead to different theories regarding the justification of the state. After examining different conceptions of the social contract, and the problem of our obligations to obey the laws of the state, we will review some of the basic problems of democracy. We then examine different conceptions of liberty and rights. Next we turn to issues of economic justice: What are the rights to private property? How should the wealth of the society be distributed? Then there are a number of issues concerning justice between groups. There is, first of all, the question of justice in the international arena, in the relations between states, perhaps most importantly, the problem of when the use of force is justified. Is there ever a just war? What are the conditions of a just war? In further reviewing justice between groups we consider questions concerning the rights of minorities and our obligations to future generations, or the issue of distributive justice in the international arena. We will then consider some of the challenges to the tradition of Liberalism which has, to some extent, dominated modern social and political theory in the West. course aims In this course the student will gain a solid background in the history of Social and Political Philosophy. In reviewing the major works in this history and following the development of a number of key concepts, the student will have a better understanding of crucial issues that frame contemporary political debate. The landscape of this debate is, of course, quite contentious, and one of the primary aims of this course is to foster a healthy conversation about some of the difficult issues of the day that divide us as a people. This problem of how we deal with these controversial issues might be considered the bedrock problem of democracy–the problem of freedom. If we do have, however limited, some say in shaping our government, then we have some responsibility to try and understand these issues; and if democracy is to thrive and not give way to tyranny then we must be able to engage in a real dialogue about them. In order to achieve this aim of developing this conversation, it must be clear at the outset that it is not at all necessary that we come to any agreement about any of these issues. There is certainly no obligation upon the student to agree with the instructor concerning the topics of debate. Classroom discussion among the students will be strongly encouraged and even expected. The key to developing a dialogue that might be a model for a thriving democracy is that respect for persons be maintained even when ideas are challenged. Through classroom discussion and written assignments the course also aims to develop critical thinking, as well as oral and written communication skills. Phil 320: Social & Political Philosophy Fall 2011 Syllabus grading policy The final grade will be based on the following 1. Mid-Term Exam. 30% 2. Essay Paper: a 6-10 page essay paper. 40% 3. Final Exam. 30% 4. Attendance is important! More than 3 unexcused absences will negatively impact your grade for the course. Every fourth unexcused absence will result in 10 points deducted from the final grade average. Grading will be determined according to the following scale: A 95-100 Excellent C+ 77-79 A% 90-94 C 74-76 Satisfactory B+ 87-89 C% 70-73 B 84-86 Good D 60-70 Poor B% 80-83 F 0-59 Failure Course format Classroom sessions will be both lecture and discussion with emphasis on informal lecture. classroom policies All students are expected to come to class on time and to bring their books as well as paper and pen suitable for taking notes of class lectures. No laptop computers are to be used during class time. Active cellular telephones or paging devices are not permitted in class. No consumption of food is allowed during the class period. Student Conduct Code All students are expected to adhere to the Student Conduct Code as explained in the University of Hawaii at Hilo 2011-2012 Undergraduate Catalog: Advising Statement Advising is a very important resource designed to help students complete the requirements of the University and their individual majors. Students should consult with their advisor at least once a semester to decide on courses, check progress towards graduation, and discuss career options and other educational opportunities provided by UH-Hilo. Advising is a shared responsibility, but students have final responsibility for meeting degree requirements. Special needs Any student with a documented disability who would like to request accommodations should contact the University Disability Services Office - Hale Kauanoe A Wing Lounge, 933-0816 (V), 933-3334 (TTY), [email protected] - as early in the semester as possible. Philosophy 320: Social & Political Philosophy Fall 2011 Course Schedule 1 Introduction M 08/22 Course Orientation W 08/24 Plato: Selections from the Apology & the Republic F 08/26 Aristotle: Selections from the Politics 2 Human Nature M 08/29 The Natural State of Mankind R & W (7-23) W 08/31 The Natural State of Mankind R & W (23-33) F 09/02 Man’s Nature and Woman’s Nature R & W (34-51) 3 The Justification of the State M 09/05 Holiday: Labor Day W 09/07 What is the State?/The Social Contract R & W (52-61) F 09/09 The Social Contract R & W (62-65) 4 The Justification of the State M 09/12 Against the Social Contract R & W (66-72) W 09/14 The Anarchist Response R & W (73-77) F 09/16 Civil Disobedience R & W (78-88) 5 Democracy and Its Difficulties M 09/19 Against Democracy/Democratic Ideals R & W (89-102) W 09/21 True and False Democracy/Dangers in Democracy R & W (103-110) F 09/23 Democracy and Bureaucracy/The Separation of Powers R & W (111-118) Philosophy 320: Social & Political Philosophy Fall 2011 Course Schedule 6 Liberty and Rights M 09/26 What is Liberty? R & W (119-132) W 09/28 Law and Morality R & W (133-141) F 09/30 Toleration and Free Expression R & W (142-154) 7 Mid-Term Exam M 10/03 Review & Discussion W 10/05 *Mid-Term Exam* F 10/07 *No class: (PACT Conference)* 8 Liberty and Rights M 10/10 Virtue and Citizenship R & W (155-171) W 10/12 Rights R & W (172-180) F 10/14 Punishment R & W (181-186) **10/14 Last Day to Withdraw from Courses with “W”** 9 Economic Justice M 10/17 Private Property R & W (187-202) W 10/19 Private Property R & W (202-213) F 10/21 The Market R & W (214-223) 10 Economic Justice M 10/24 Theories of Distributive Justice R & W (224-231) W 10/26 Theories of Distributive Justice R & W (231-241) F 10/28 Theories of Distributive Justice R & W (241-254) Philosophy 320: Social & Political Philosophy Fall 2011 Course Schedule 11 Justice between Groups M 10/31 Peace and War R & W (255-260) W 11/02 Peace and War R & W (260-263) F 11/04 Peace and War R & W (263-266) 12 Justice between Groups M 11/07 Nationalism R & W (267-284) W 11/09 Nationalism R & W (267-284) F 11/11 *Holiday: Veterans Day* 13 Justice between Groups M 11/14 Minority Rights R & W (285-291) W 11/16 Intergenerational Justice R & W (292-299) F 11/18 International Justice R & W (300-318) 14 Alternatives to Liberalism M 11/21 Liberal Theory under Strain R & W (319-325) W 11/23 Conservatism R & W (326-334) TH 11/25 *Holiday: Thanksgiving* 15 Alternatives to Liberalism M 11/28 Communitarianism R & W (335-344) W 11/30 Socialism R & W (345-358) F 12/02 Post-modernism R & W (359-365) 16 Progress and Civilization M 12/05 The Problem of Civilization R & W (366-382) W 12/07 Utopianism and the End of History R & W (383-388) W 12/14 **Final Exam** (11:50am-1:50pm) **schedule is subject to revision**.
Load more

Recommended publications
  • 2. Aristotle's Concept of the State
    Page No.13 2. Aristotle's concept of the state Olivera Z. Mijuskovic Full Member International Association of Greek Philosophy University of Athens, Greece ORCID iD: http://orcid.org/0000-0001-5950-7146 URL: http://worldphilosophynetwork.weebly.com E-Mail: [email protected] Abstract: In contrast to a little bit utopian standpoint offered by Plato in his teachings about the state or politeia where rulers aren`t “in love with power but in virtue”, Aristotle's teaching on the same subject seems very realistic and pragmatic. In his most important writing in this field called "Politics", Aristotle classified authority in the form of two main parts: the correct authority and moose authority. In this sense, correct forms of government are 1.basileus, 2.aristocracy and 3.politeia. These forms of government are based on the common good. Bad or moose forms of government are those that are based on the property of an individual or small governmental structures and they are: 1.tiranny, 2.oligarchy and 3.democracy. Also, Aristotle's political thinking is not separate from the ethical principles so he states that the government should be reflected in the true virtue that is "law" or the "golden mean". Keywords: Government; stat; , virtue; democracy; authority; politeia; golden mean. Vol. 4 No. 4 (2016) Issue- December ISSN 2347-6869 (E) & ISSN 2347-2146 (P) Aristotle's concept of the state by Olivera Z. Mijuskovic Page no. 13-20 Page No.14 Aristotle's concept of the state 1.1. Aristotle`s “Politics” Politics in its defined form becomes affirmed by the ancient Greek world.
    [Show full text]
  • An Interpretation of Kant's Political Philosophy in Light of His Critical-Regulative Method
    DePaul University Via Sapientiae College of Liberal Arts & Social Sciences Theses and Dissertations College of Liberal Arts and Social Sciences 11-2011 Politics, history, critique: An interpretation of Kant's political philosophy in light of his critical-regulative method. Dilek Huseyinzadegan DePaul University, [email protected] Follow this and additional works at: https://via.library.depaul.edu/etd Recommended Citation Huseyinzadegan, Dilek, "Politics, history, critique: An interpretation of Kant's political philosophy in light of his critical-regulative method." (2011). College of Liberal Arts & Social Sciences Theses and Dissertations. 110. https://via.library.depaul.edu/etd/110 This Dissertation is brought to you for free and open access by the College of Liberal Arts and Social Sciences at Via Sapientiae. It has been accepted for inclusion in College of Liberal Arts & Social Sciences Theses and Dissertations by an authorized administrator of Via Sapientiae. For more information, please contact [email protected]. POLITICS, HISTORY, CRITIQUE: AN INTERPRETATION OF KANT’S POLITICAL PHILOSOPHY IN LIGHT OF HIS CRITICAL-REGULATIVE METHOD A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy October 2011 By Dilek Huseyinzadegan Department of Philosophy College of Liberal Arts and Sciences DePaul University Chicago, Illinois Acknowledgements This dissertation would not have been possible without the help and support of many people. The Department of Philosophy at DePaul University provided a doctoral scholarship for eight years of graduate study. I thank the faculty for their help and support throughout this process, especially my dissertation director Avery Goldman, whose approach to Kant and his method inspired this project in the first place, my committee members Elizabeth Millàn, Kevin Thompson, and Rick Lee, whose graduate seminars gave rise to numerous fruitful discussions on German Idealism and Romanticism, history and politics, and critical theory.
    [Show full text]
  • Kant's Doctrine of Religion As Political Philosophy
    Kant's Doctrine of Religion as Political Philosophy Author: Phillip David Wodzinski Persistent link: http://hdl.handle.net/2345/987 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2009 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Political Science KANT’S DOCTRINE OF RELIGION AS POLITICAL PHILOSOPHY a dissertation by PHILLIP WODZINSKI submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy May 2009 © copyright by PHILLIP DAVID WODZINSKI 2009 ABSTRACT Kant’s Doctrine of Religion as Political Philosophy Phillip Wodzinski Advisor: Susan Shell, Ph.D. Through a close reading of Immanuel Kant’s late book, Religion within the Boundaries of Mere Reason, the dissertation clarifies the political element in Kant’s doctrine of religion and so contributes to a wider conception of his political philosophy. Kant’s political philosophy of religion, in addition to extending and further animating his moral doctrine, interprets religion in such a way as to give the Christian faith a moral grounding that will make possible, and even be an agent of, the improvement of social and political life. The dissertation emphasizes the wholeness and structure of Religion within the Boundaries of Mere Reason as a book, for the teaching of the book is not exhausted by the articulation of its doctrine but also includes both the fact and the manner of its expression: the reader learns most fully from Kant by giving attention to the structure and tone of the book as well as to its stated content and argumentation.
    [Show full text]
  • Three Dimensions of Classical Utilitarian Economic Thought ––Bentham, J.S
    July 2012 Three Dimensions of Classical Utilitarian Economic Thought ––Bentham, J.S. Mill, and Sidgwick–– Daisuke Nakai∗ 1. Utilitarianism in the History of Economic Ideas Utilitarianism is a many-sided conception, in which we can discern various aspects: hedonistic, consequentialistic, aggregation or maximization-oriented, and so forth.1 While we see its impact in several academic fields, such as ethics, economics, and political philosophy, it is often dragged out as a problematic or negative idea. Aside from its essential and imperative nature, one reason might be in the fact that utilitarianism has been only vaguely understood, and has been given different roles, “on the one hand as a theory of personal morality, and on the other as a theory of public choice, or of the criteria applicable to public policy” (Sen and Williams 1982, 1-2). In this context, if we turn our eyes on economics, we can find intimate but subtle connections with utilitarian ideas. In 1938, Samuelson described the formulation of utility analysis in economic theory since Jevons, Menger, and Walras, and the controversies following upon it, as follows: First, there has been a steady tendency toward the removal of moral, utilitarian, welfare connotations from the concept. Secondly, there has been a progressive movement toward the rejection of hedonistic, introspective, psychological elements. These tendencies are evidenced by the names suggested to replace utility and satisfaction––ophélimité, desirability, wantability, etc. (Samuelson 1938) Thus, Samuelson felt the need of “squeezing out of the utility analysis its empirical implications”. In any case, it is somewhat unusual for economists to regard themselves as utilitarians, even if their theories are relying on utility analysis.
    [Show full text]
  • Augustine and Political Theory: Dialogue Or Dialectic?
    AUGUSTINE AND POLITICAL THEORY: DIALOGUE OR DIALECTIC? Monday, April 16, 2018 Prospect House, Princeton University A public workshop presented by The James Madison Program in American Ideals and Institutions, Princeton University Cosponsored by The University Center for Human Values, Princeton University Recent scholarship in political theory displays a considerable interest in Augustine’s thought. This conference workshop aims to deepen this scholarship, by probing how political theorists develop accounts of modernity and republicanism, political theology, and contemporary theory through positive or negative readings of Augustine’s thought. Undoubtedly, much recent scholarship is post- Rawlsian. Either it seeks to apply insights Augustine has on concepts Rawlsian liberalism deems integral to sustaining pluralistic societies, such as fairness. Or, it argues that to sustain pluralistic societies, Rawlsian liberalism must include concepts of civic virtue, care, and love found in Augustine. While these lines of enquiry are fruitful, they take the framework of Rawlsian liberalism as a given without probing its foundations. Addressing these foundations, this workshop explores themes in republicanism, political theology, and modern political theory, with Augustine as its guide. For Rawlsian political theory, the concern with the civil and religious unrest of the 17th century demands that common political life be sustained by the idea of an overlapping consensus, which does not make reference to comprehensive doctrines. Hence the modern problem of religious violence impels a defense of a modern ideal of public reason. But critics of political liberalism ask whether this account of modernity is adequate. What claims does modernity make about human beings, politics, and God? What understanding of modernity should inform future political theory? It is here where political theorists reveal how they stand toward Augustine’s deepest themes.
    [Show full text]
  • Democracy in Confucianism Sor-Hoon TAN Singapore Management University, [email protected] DOI
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Institutional Knowledge at Singapore Management University Singapore Management University Institutional Knowledge at Singapore Management University Research Collection School of Social Sciences School of Social Sciences 5-2012 Democracy in Confucianism Sor-hoon TAN Singapore Management University, [email protected] DOI: https://doi.org/10.1111/j.1747-9991.2012.00481.x Follow this and additional works at: https://ink.library.smu.edu.sg/soss_research Part of the Arts and Humanities Commons Citation TAN, Sor-hoon.(2012). Democracy in Confucianism. Philosophy Compass, 7(5), 293-303. Available at: https://ink.library.smu.edu.sg/soss_research/2546 This Journal Article is brought to you for free and open access by the School of Social Sciences at Institutional Knowledge at Singapore Management University. It has been accepted for inclusion in Research Collection School of Social Sciences by an authorized administrator of Institutional Knowledge at Singapore Management University. For more information, please email [email protected]. Published in Philosophy Compass, Vol. 7, Issue 5, May 2012, page 292-303Philosophy Compass 7/5 (2012): 293–303, 10.1111/j.1747-9991.2012.00481.x Democracy in Confucianism Sor-hoon Tan* National University of Singapore Abstract Confucianism’s long historical association with despotism has cast doubts on its compatibility with democracy, and raise questions about its relevance in contemporary societies increasingly domi- nated by democratic aspirations. ‘‘Confucian democracy’’ has been described as a ‘‘contradiction in terms’’ and Asian politicians have appropriated Confucianism to justify resistance to liberaliza- tion and democratization.
    [Show full text]
  • The Thought of St. Augustine Churchman 104/4 1990
    The Thought of St. Augustine Churchman 104/4 1990 Rod Garner St. Augustine, also known as Aurelius Augustinus, was born in AD 354 and died in 430 at Hippo, North Africa, in a region now better known as modern Algeria. He was raised in a town called Thagaste. There he suffered the twin misfortunes of the early death of his father, Patrick, and an impoverished education which did little to foster his knowledge and understanding. His mother, Monica, influenced him deeply and remained his best friend until her death in 388. Three years later (and against his wishes) Augustine was ordained presbyter for a small congregation at the busy seaport of Hippo Regius, forty five miles from his birthplace. His reluctance could not mask his outstanding abilities and it was not long before he was consecrated bishop of the province. For thirty four years his episcopal duties engaged him in a constant round of preaching, administration, travel and the care of his people. Despite the demands on his time, and the various controversies which embroiled him as a champion of orthodoxy, he never ceased to be a thinker and scholar. He wrote extensively and his surviving writings exceed those of any other ancient author. His vast output includes one hundred and thirteen books and treatises, over two hundred letters, and more than five hundred sermons. Although a citizen of the ancient world whose outlook was shaped by the cultures of Greece and Rome, Augustine is in important respects our contemporary. His influence has proved pervasive, affecting the way we think about the human condition and the meaning of the word ‘God’.
    [Show full text]
  • Justice, Non-Human Animals, and the Methodology of Political Philosophy
    Jurisprudence, 2016 Vol. 7, No. 1, 1–29, http://dx.doi.org/10.1080/20403313.2015.1128202 ARTICLE Justice, Non-Human Animals, and the Methodology of Political Philosophy David Plunkett* One important trend in political philosophy is to hold that non-human animals don’t directly place demands of justice on us. Another important trend is to give considerations of justice normative priority in our general normative theorising about social/political institutions. This situation is problematic, given the actual ethical standing of non-human animals. Either we need a theory of justice that gives facts about non-human animals a non-derivative explanatory role in the determination of facts about what justice involves, or else we should be wary of the default normative priority that considerations of justice have in much of contemporary political philosophy. This discussion brings out important * Assistant Professor of Philosophy, Dartmouth College. Thanks to Amy Allen, Chuck Beitz, Mark Budolfson, Alexis Burgess, Nico Cornell, Jorah Dannenberg, Stephen Darwall, Sue Donaldson, Tyler Doggett, Andrea Dolcetti, Tom Dougherty, James Edwards, Andy Egan, David Enoch, Christopher Essert, John Gardner, Elizabeth Harman, Sally Haslanger, Alison Hills, Waheed Hussain, Christine Korsgaard, Michelle Kosch, John Ku, Will Kymlicka, Dustin Locke, Adrienne Martin, Ben McKean, Tristram McPherson, Eliot Michaelson, Russ Muirhead, Howard Nye, Alan Patten, Connie Rosati, Reihan Salam, Tamar Schapiro, Sam Shpall, Peter Singer, Paulina Sliwa, Lucas Stanczyk, Sharon Street, Tim Sundell, Larry Temkin, Patrick Tomlin, Pekka Väyry- nen, Kenny Walden, Alec Walen, Jonathan Way, Aness Webster, Daniel Wodak, the anonymous referees who reviewed this article, and the editors of Jurisprudence. Thanks also to the undergraduate students in the seminar on recent work in social/political philosophy that I co-taught with Russ Muirhead at Dart- mouth College in the fall of 2015.
    [Show full text]
  • The Rise of Liberal Utilitarianism: Bentham and Mill Piers Norris
    The Rise of Liberal Utilitarianism: Bentham and Mill Piers Norris Turner, Ohio State University [DRAFT: final version forthcoming in The Blackwell Companion to 19th Century Philosophy, ed. J.A. Shand] I. Introduction By the turn of the nineteenth century, Jeremy Bentham (1748-1832) was a well-known moral and legal reformer. A child of the Enlightenment, writing at the time of the American and French revolutions, Bentham had offered wide-ranging critiques of customary institutions and ways of thinking. He was particularly critical of appeals to natural law and intuition that, consciously or not, provided mere cover stories for people’s preferences. Such appeals, he argued, fail to provide real reasons: The various systems that have been formed concerning the standard of right and wrong… consist all of them in so many contrivances for avoiding the obligation of appealing to any external standard, and for prevailing upon the reader to accept of the author’s sentiment or opinion as a reason in itself. (An Introduction to the Principles of Morals and Legislation [IPML], II.14; B i.8)1 Because these cover stories are guided by people’s preferences, Bentham also argued that they are incapable of grounding a principled and well-organized set of public institutions. They instead protect established powers, whose likes and dislikes carry the most weight. His earliest writings, for instance, detail how the vagaries of the common law served entrenched interests rather than the public at large. What Bentham needed was a public principle that could guide a scientific program of legal codification and political reform.
    [Show full text]
  • Augustine's Contribution to the Republican Tradition
    Grand Valley State University ScholarWorks@GVSU Peer Reviewed Articles Political Science and International Relations 2010 Augustine’s Contribution to the Republican Tradition Paul J. Cornish Grand Valley State University, [email protected] Follow this and additional works at: https://scholarworks.gvsu.edu/pls_articles Part of the Political Science Commons Recommended Citation Cornish, Paul J., "Augustine’s Contribution to the Republican Tradition" (2010). Peer Reviewed Articles. 10. https://scholarworks.gvsu.edu/pls_articles/10 This Article is brought to you for free and open access by the Political Science and International Relations at ScholarWorks@GVSU. It has been accepted for inclusion in Peer Reviewed Articles by an authorized administrator of ScholarWorks@GVSU. For more information, please contact [email protected]. article Augustine’s Contribution to the EJPT Republican Tradition European Journal of Political Theory 9(2) 133–148 © The Author(s), 2010 Reprints and permission: http://www. Paul J. Cornish Grand Valley State University sagepub.co.uk/journalsPermissions.nav [DOI: 10.1177/1474885109338002] http://ejpt.sagepub.com abstract: The present argument focuses on part of Augustine’s defense of Christianity in The City of God. There Augustine argues that the Christian religion did not cause the sack of Rome by the Goths in 410 ce. Augustine revised the definitions of a ‘people’ and ‘republic’ found in Cicero’s De Republica in light of the impossibility of true justice in a world corrupted by sin. If one returns these definitions ot their original context, and accounts for Cicero’s own political teachings, one finds that Augustine follows Cicero’s republicanism on several key points.
    [Show full text]
  • Analysis of Justice in St. Augustine's Political Philosophy and Nigerian
    International Journal of Education and Human Developments, Vol. 6 No 2; July 2020 ISSN 2415-1270 (Online), ISSN 2415-1424 (Print) Published by Center for Global Research Development Analysis of Justice in St. Augustine’s Political Philosophy and Nigerian Political System ONUCHE, Joseph PhD. Department of Philosophy Kogi State University Anyigba, Kogi State Nigeria Abstract St Augustine of Hippo (354-430CE) is the most influential Christian philosopher in western Christianity after Paul the Apostle. This paper analyses justice in Augustine‟s political philosophy as contained in His „City of God‟. It will be argued that, we could learn from his answers to bad politicking which resulted in destruction of State. His answers on various theological and philosophical issues have continued to be relevant in modern theological and philosophical debate. A lot can still be learnt from him even in the area of Church‟s response to bad governance. Augustine‟s argument is that Kingdoms (Countries, nations) without justice are robberies, as Kings (Governors) of such are robbers. This supposition is illustrated with three historical allusions namely: the encounter of Alexander the Great with a Pirate, the establishment of Roman Empire by Romulus, and the establishment of Assyrian Empire by Ninus. Contextually, Nigeria as it is today falls into this category of robberies as the British colonial masters forced this unequal union for their personal, self-seeking and self-interest, to satisfy their libido dominandi. An analysis of what Augustine meant by justice will be carried out. Philosophically, Augustine evaluated justice from Neo-Platonic background and theologically from Pauline concept of justice.
    [Show full text]
  • Philosophy and Religions NEW CONFUCIAN POLITICAL PIDLOSOPHY
    ISSN 1648-2662 ACTA ORIENTALIA VILNENSIA. 2004 5 Philosophy and Religions NEW CONFUCIAN POLITICAL PIDLOSOPHY - TU WEI-MING'S FIDUCIARY COMMUNITY Ralph Weber University of st. Gallen, Switzerland This paper engages with the thought of the contemporary New Confucian and Harvard scholar Tu Wei­ ming. Its particular focus is on what could be termed "New Confucian Political Philosophy." Yet, is it appropriate to speak of a specific political philosophy within Confucianism, or, more specifically, within its 2cf' century successor New Confucianism? Is it fit to use familiar categories of political philosophy such as liberal-communitarian, individual-society, or democratic-authoritarian in order to scrutinise New Confucianism? Taking questions such as these seriously, this paper starts with some important methodological issues and only then turns to Tu Wei-ming's proposal of a fiduciary community, that is, of a community of trust. Among other issues, the Confucian family, se/f-cultivation, and the concept of politics as rectification are discussed. At the end, Tu Wei-ming's ideas of how to make this Confucian sense of politics and of community contribute to contemporary political philosophy are briefly addressed. The topic of this paper is a prominent spokesperson of contemporary New Confucianism; the scholar and Harvard Professor Tu Wei-ming (Du Weiming f±!i!lA, 1940). New Confucianism (xinruxue ~f~~) denotes an ongoing movement and represents a third epoch of Confucianism that follows the classical period of Confucius, Mencius, and Xunzi in
    [Show full text]