Freedom and the State: the Social Contract This Course Aims To
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A Political Companion to Henry David Thoreau
University of Kentucky UKnowledge Literature in English, North America English Language and Literature 6-11-2009 A Political Companion to Henry David Thoreau Jack Turner University of Washington Click here to let us know how access to this document benefits ou.y Thanks to the University of Kentucky Libraries and the University Press of Kentucky, this book is freely available to current faculty, students, and staff at the University of Kentucky. Find other University of Kentucky Books at uknowledge.uky.edu/upk. For more information, please contact UKnowledge at [email protected]. Recommended Citation Turner, Jack, "A Political Companion to Henry David Thoreau" (2009). Literature in English, North America. 70. https://uknowledge.uky.edu/upk_english_language_and_literature_north_america/70 A Political Companion to Henr y David Thoreau POLITIcaL COMpaNIONS TO GREat AMERIcaN AUthORS Series Editor: Patrick J. Deneen, Georgetown University The Political Companions to Great American Authors series illuminates the complex political thought of the nation’s most celebrated writers from the founding era to the present. The goals of the series are to demonstrate how American political thought is understood and represented by great Ameri- can writers and to describe how our polity’s understanding of fundamental principles such as democracy, equality, freedom, toleration, and fraternity has been influenced by these canonical authors. The series features a broad spectrum of political theorists, philoso- phers, and literary critics and scholars whose work examines classic authors and seeks to explain their continuing influence on American political, social, intellectual, and cultural life. This series reappraises esteemed American authors and evaluates their writings as lasting works of art that continue to inform and guide the American democratic experiment. -
On the Development of Spinoza's Account of Human Religion
Intermountain West Journal of Religious Studies Volume 5 Number 1 Spring 2014 Article 4 2014 On the Development of Spinoza’s Account of Human Religion James Simkins University of Pittsburgh Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation Simkins, James "On the Development of Spinoza’s Account of Human Religion." Intermountain West Journal of Religious Studies 5, no. 1 (2014). https://digitalcommons.usu.edu/imwjournal/ vol5/iss1/4 This Article is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Intermountain West Journal of Religious Studies by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. 52 James Simkins: On the Development of Spinoza’s Account of Human Religion JAMES SIMKINS graduated with philosophy, history, and history and philosophy of science majors from the University of Pittsburgh in 2013. He is currently taking an indefinite amount of time off to explore himself and contemplate whether or not to pursue graduate study. His academic interests include Spinoza, epistemology, and history from below. IMW Journal of Religious Studies Vol. 5:1 53 ‡ On the Development of Spinoza’s Account of Human Religion ‡ In his philosophical and political writings, Benedict Spinoza (1632-1677) develops an account of human religion, which represents a unique theoretical orientation in the early modern period.1 This position is implicit in many of Spinoza’s philosophical arguments in the Treatise on the Emendation of the Intellect, the Short Treatise, and Ethics.2 However, it is most carefully developed in his Tractatus Theologico-Politicus (hereafter TTP).3 What makes Spinoza’s position unique is the fact that he rejects a traditional conception of religion on naturalistic grounds, while refusing to dismiss all religion as an entirely anthropological phenomenon. -
Social Contract As Bourgeois Ideology Stephen C
Social Contract as Bourgeois Ideology Stephen C. Ferguson II John Rawls (Photo © Steve Pyke.) Since the publication of John Rawls’ magnum opus A Theory of Justice in 1971, there has been a significant resurgence of philosophical work in the tradition of contractarianism. The distinguished bourgeois political philosopher Robert Nozick has argued that A Theory of Justice is one of the most important works in political philosophy since the writings of John Stuart Mill. “Political philosophers,” Nozick concludes, “now must either work within Rawls’ theory or explain why.”1 It is not far from the truth that Rawls single-handedly not only gave life to analytical political philosophy, but also resuscitated contractarianism, a philosophical tradition that — in many respects — had been lying dormant in a philosophical coma. In fact, social contract theory has become the hegemonic tradition in liberal social and political philosophy. As the Afro-Caribbean My thanks for advice, guidance and/or invaluable criticism of earlier drafts to John H. McClendon III, Ann Cudd, Rex Martin, Tom Tuozzo, Robert J. Antonio and Tariq Al-Jamil. I would also like to extend a hearty thanks to Greg Meyerson and David Siar for their invaluable editorial comments. And, lastly, thanks to my wife, Cassondra, and my two sons, Kendall and Trey, for your unqualified love and support in times of tranquility as well as times of crisis. 1 Robert Nozick, Anarchy, State and Utopia (New York: Basic Books, 1974): 183. Copyright © 2007 by Stephen C. Ferguson and Cultural Logic, ISSN 1097-3087 Ferguson 2 philosopher Charles Mills has put it, contract talk is, after all, the political lingua franca of our times.2 In this essay, we will examine the ideological character and theoretical content of contractrarianism as a philosophical tradition beginning with its classic exposition in the works of Thomas Hobbes, John Locke, Jean-Jacques Rousseau and, finally, culminating in the work of John Rawls. -
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chap 16 23/1/03 7:51 am Page 196 16 International justice David Boucher Introduction Is justice intra-national or international, localised or globalised, communi- tarian or cosmopolitan, universal or particular, in its scope? Do richer coun- tries have a duty to help poorer countries and, if so, is this duty a matter of charity or justice, or both? Answers to these questions are often dependent upon an answer to a prior question: are state boundaries morally arbitrary and, if so, do we have a responsibility to help the less well off beyond these borders? A whole range of positions are taken which often cut across the cosmopolitan–communitarian divide favoured by such theorists who work within the field of international relations as Chris Brown, Janna Thompson, Charles Jones and Peter Sutch.1 Cosmopolitanism points to the justification of our moral principles as having a universal basis. For the cosmopolitan the existing social arrangements have no special status as the source of our value. The type of universal principles required is generated by three different sources of cosmopolitanism: Kantian- ism, utilitarianism and Marxism. Although utilitarianism is an entirely differ- ent moral theory from that of Kant, it is nevertheless cosmopolitan. Jeremy Bentham is, of course, the classic utilitarian. His theory is clearly cosmopolitan in that values are universal, and not the product of various particularistic com- munities. Each individual feels pleasure and pain and this is the basis of human values. Individuals have a basic duty to increase the happiness of humankind in general. The institutions of the family and state, for example, have claims on our duty because they promote the maximisation of the general happiness and not because they have priority over utility. -
Inventing Westphalia
Inventing Westphalia Nicholas Pingitore Senior Thesis Spring, 2020 Advisors: Ethan Shagan and Raphael Murillo Pingitore 1 Introduction The Westphalian Moment, if there ever was one, may quite well have occurred more than 100 years after the signing of the now famous Peace, and in Geneva no less. Writing around 1756, Jean-Jacques Rousseau declared in his treatise, A Lasting Peace Through the Federation of Europe that “the Treaty of Westphalia will perhaps forever remain the foundation of our international system.”1 Prevailing social science lore would find no fault with Rousseau’s logic. Examples abound from the last 70 years of various political theories, international histories, university conferences, even modern military alliances, referencing Westphalia.2 Invariably, there are some differences in how these thinkers frame the importance of Westphalia, but the general mold is familiar enough to any sophomore undergraduate enrolled in a course on international relations.3 It goes as follows: The Thirty Years’ War lasted from 1618-1648. This three-decade-long catastrophe was perhaps Europe’s first modern continental war. While the majority of the conflict took place in central Europe, it drew upon every “great power” resulting in an estimated five to eight million deaths. Modern estimates would suggest that such a toll resulted in a 15–20 percent decline in Europe’s population.4 By 1 Jean-Jacques Rousseau, Translated by C.E. Vaughan, A Lasting Peace Through The Federation of Europe and The State of War, London: Constable and Company Limited, 1917, p. 55. 2 Javier, Solana. “Securing Peace in Europe.” Speech presented at the Symposium on the Political Relevance of the 1648 Peace of Westphalia, Münster, Germany, November 12, 1998. -
1 the LIBERAL SOCIAL CONTRACT (Theory and Practice of Liberalism)
1 THE LIBERAL SOCIAL CONTRACT (Theory and Practice of Liberalism) LE CONTRAT SOCIAL LIBERAL (Théorie et pratique du libéralisme) 1985, 405 pages, Presses Universitaires de France, Paris Social liberty This volume shows the complete theory of social liberty – freedom from forceful interference (see below). Social liberty is the fundamental social ethics of the modern world – it has been for the last two centuries. In particular, it is the basis of our Constitutions (as basic rights) and of our law. Therefore, it is surprising that its very numerous but always partial presentations were so wanting in rigor and scope. This applies to the theory of social liberty in the strict sense, but also to its natural extensions. As a result, this complete analysis concludes that the implication of social liberty as regards issues such that the scope of the public sector and the distribution of income and welfare are very different from what it is usually said they are. It shows what the actions of the public sector and the distribution should be from this basic principle. In these studies, “liberal” means “liberty-based” in the sense of based on the principle of full social liberty rationally understood and applied. One can thus derive, notably, the liberal distributive justice in general and the liberal social justice (at the macro level), the liberal public economics, the liberal public services, taxes, and State, and so on. In particular, the liberally just distribution results from the following facts. (1) The effects of free actions, exchanges, and agreements. (2) The distribution of the value of the given resources (including people’s capacities). -
Hobbes's Contribution to International Thought, and the Contribution of International Thought to Hobbes
History of European Ideas ISSN: 0191-6599 (Print) 1873-541X (Online) Journal homepage: http://www.tandfonline.com/loi/rhei20 Hobbes's Contribution to International Thought, and the Contribution of International Thought to Hobbes David Boucher To cite this article: David Boucher (2015) Hobbes's Contribution to International Thought, and the Contribution of International Thought to Hobbes, History of European Ideas, 41:1, 29-48, DOI: 10.1080/01916599.2014.948289 To link to this article: http://dx.doi.org/10.1080/01916599.2014.948289 Published online: 22 Sep 2014. Submit your article to this journal Article views: 146 View related articles View Crossmark data Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=rhei20 Download by: [University of Cambridge] Date: 11 November 2015, At: 02:41 History of European Ideas, 2015 Vol. 41, No. 1, 29–48, http://dx.doi.org/10.1080/01916599.2014.948289 Hobbes’s Contribution to International Thought, and the Contribution of International Thought to Hobbes DAVID BOUCHER* Department of Politics and International Relations, Cardiff University, UK and Department of Politics, University of Johannesburg, South Africa Summary The aim of this article is to explore in what respects Thomas Hobbes may be regarded as foundational in international thought. It is evident that in contemporary international relations theory he has become emblematic of a realist tradition, but as David Armitage suggests this was not always the case. I want to suggest that it is only in a very limited sense that he may be regarded as a foundational thinker in international relations, and for reasons very different from those for which he has become infamous. -
Philosophy.Pdf
Philosophy 1 PHIL:1401 Matters of Life and Death 3 s.h. Contemporary ethical controversies with life and death Philosophy implications; topics may include famine, brain death, animal ethics, abortion, torture, terrorism, capital punishment. GE: Chair Values and Culture. • David Cunning PHIL:1636 Principles of Reasoning: Argument and Undergraduate major: philosophy (B.A.) Debate 3 s.h. Undergraduate minor: philosophy Critical thinking and its application to arguments and debates. Graduate degrees: M.A. in philosophy; Ph.D. in philosophy GE: Quantitative or Formal Reasoning. Faculty: https://clas.uiowa.edu/philosophy/people/faculty PHIL:1861 Introduction to Philosophy 3 s.h. Website: https://clas.uiowa.edu/philosophy/ Varied topics; may include personal identity, existence of The Department of Philosophy offers programs of study for God, philosophical skepticism, nature of mind and reality, undergraduate and graduate students. A major in philosophy time travel, and the good life; readings, films. GE: Values and develops abilities useful for careers in many fields and for any Culture. situation requiring clear, systematic thinking. PHIL:1902 Philosophy Lab: The Meaning of Life 1 s.h. Further exploration of PHIL:1033 course material with the The department also administers the interdisciplinary professor in a smaller group. undergraduate major in ethics and public policy, which it offers jointly with the Department of Economics and the PHIL:1904 Philosophy Lab: Liberty and the Pursuit of Department of Sociology and Criminology; see Ethics and Happiness 1 s.h. Public Policy in the Catalog. Further exploration of PHIL:1034 course material with the professor in a smaller group. Programs PHIL:1950 Philosophy Club 1-3 s.h. -
Can Anarchy Save Us from Leviathan?
SUBSCRIBE NOW AND RECEIVE CRISIS AND LEVIATHAN* FREE! “The Independent Review does not accept “The Independent Review is pronouncements of government officials nor the excellent.” conventional wisdom at face value.” —GARY BECKER, Noble Laureate —JOHN R. MACARTHUR, Publisher, Harper’s in Economic Sciences Subscribe to The Independent Review and receive a free book of your choice* such as the 25th Anniversary Edition of Crisis and Leviathan: Critical Episodes in the Growth of American Government, by Founding Editor Robert Higgs. This quarterly journal, guided by co-editors Christopher J. Coyne, and Michael C. Munger, and Robert M. Whaples offers leading-edge insights on today’s most critical issues in economics, healthcare, education, law, history, political science, philosophy, and sociology. Thought-provoking and educational, The Independent Review is blazing the way toward informed debate! Student? Educator? Journalist? Business or civic leader? Engaged citizen? This journal is for YOU! *Order today for more FREE book options Perfect for students or anyone on the go! The Independent Review is available on mobile devices or tablets: iOS devices, Amazon Kindle Fire, or Android through Magzter. INDEPENDENT INSTITUTE, 100 SWAN WAY, OAKLAND, CA 94621 • 800-927-8733 • [email protected] PROMO CODE IRA1703 REVIEW ESSAY Can Anarchy Save Us from Leviathan? —————— ✦ —————— ANDREW RUTTEN hese days, it seems that anarchy is everywhere. Its fans range from Yale law professors (Ellickson 1991) to pulp novelists (Ferrigno 1996; Mosley 1998). T Last fall, it even showed up in the New Yorker, where it was touted it as “the next big thing” in law enforcement (Rosen 1997). At first glance, it is hard to understand this fascination. -
Hobbes and the Theory of Social Contract As the Context for Kant's
Hobbes and the theory of social contract as the context for Kant’s political philosophy Gorazd Korošec f we are to deal with Kant’s political theory, we must put it in the context I of social contract theories. The theory of social contract has a central place in Kant’s political theory and by placing it in this tradition, we shall be able to see where his theory is in accordance with the tradition, and where it differs from it. Social contract theory as a mode of political thought has dominated the Age of Enlightenment, but we can also see a revival of such theories in today’s political philosophy. We can trace the origins of social contract theory in ancient and medieval thought to Augustine, who built on Seneca and Cicero, to William of Ockham and Nicholas Cusanus, and find a number of basic elements for such a theory in Francisco Suarez, a Spanish writer who saw common political consent as necessary for people to be gathered together in one political body. Talking about its origins, we can also mention the tradition of natural law theory, developed by Grotius, Althusius, Lipsius and Seiden, which was subsequently included in a large part in theories of social contract by many of its greatest authors. The idea of individual moral autonomy, grown within the movements of Reformation and Protestantism and applied to politics, provided the intellectual basis for a social contract theory. At its heart is the idea that legitimate government is the artificial product of the voluntary agreement of free moral agents, and that there is no »natural« political authority. -
Hobbes, Aristotle, and Human Happiness
Hobbes, Aristotle, and Human Happiness During his life in philosophy Thomas Hobbes engaged in several debates. Among his sparring partners the dearest to him was not a contemporary (such as Descartes, White, Bramhall, or Wallis) but Aristotle. This article explores the tension between Hobbes and Aristotle as it appears in metaphysics (including the study of nature), ethics (including psychology), and politics. The article will close with a comparison of their conceptions of human happiness. First impressions would suggest that Hobbes’s ridicule of Aristotle is thoroughly intended and his appreciation of the Philosopher sensationally low: And I beleeve that scarce any thing can be more absurdly said in natural Philosophy, than that which now is called Aristotles Metaphysics; nor more repugnant to Government, than much of that hee hath said in his Politiques; nor more ignorantly, than a great part of his Ethiques.1 Hobbes’s phrasing is certainly impressive, but if the claims he makes are left unspecified, they remain merely words. Having said that, when explicating Hobbes’s position toward Aristotle and Aristotelianism two issues must be taken into consideration: the exact target and the exact content of Hobbes’s criticism.2 The interrelations between Hobbes and Aristotle and Hobbes and Aristotelianism have been studied at great length and in detail.3 To summarise the major conclusion in Hobbes’s own words: vain-philosophy or spiritual darkness derive “partly from Aristotle, partly from Blindnesse of understanding”.4 It is fairly clear that Hobbes’s primary target is a combination of selected Aristotelian doctrines and their adaptation to the Catholic dogma, or, to follow his own coinage, “Aristotelity”.5 To be content with this, I think, is to overlook the nuances of Hobbes’s position. -
Hobbes's Thucydides
Histos () XXXI–XXXVII REVIEW–DISCUSSION HOBBES’S THUCYDIDES Luca Iori, Thucydides Anglicus: Gli Eight Bookes di Thomas Hobbes e la ricezione inglese delle Storie di Tucidide (–). Pleiadi . Rome: Edizioni di Storia e Letteratura, . Pp. xx + . Paperback, €.. ISBN ----. obbes’s translation of the Eight Bookes of the Peloponnesian Warre () was the first made into English from the Greek text; it was preceded by that of T. Nicolls (), made from the French translation of C. H 1 de Seyssel () which was itself made from the Latin translation of L. Valla, and was followed in England by an edition of the Greek text with Latin notes by J. Hudson (). This book begins with four chapters on Greek studies and the knowledge of Thucydides in England between and (but despite the dates on the title page has little to say of –), and then proceeds to four chapters on Hobbes and his translation. After the Conclusion there are a catalogue of sixty manuscript and printed versions of Thucydides acquired by Oxford and Cambridge libraries up to , a bibliography, and indexes of names of persons and of passages in Thucydides. In ch. i Iori stresses that, if England could not match continental countries for works of classical scholarship until after the Restoration of , from the beginning of the sixteenth century study of the classics was widespread. Crucial were the foundation of St. John’s College, Cambridge (), Corpus Christi College, Oxford (), and at a more junior level the refoundation of St. Paul’s School, London (), while about the same time the nobility who did not send their sons to school took to employing tutors of Latin and Greek, and some of the leading clergy attracted scholars to their households.