Suchergebnisse

The nature of charisma is discussed, based on Ernest Gellner's depiction of aggurramhood as expounded in his Saints of the Atlas (1996). In Gellner's view, when a group attributes charisma to someone, that someone becomes the repository of the quality of charisma in the eyes of the group. The existence & designation of charisma requires three characters: the source, the beneficiary, & the allocators; each is described in detail. This model is then illustrated in terms of two typical historical cases: the Christian monarchy, in which the vicar is the charismatic beneficiary, & the Chinese empire, in which the prince holds the charisma. Finally, the nature of charisma in a nonreligious, democratic state is considered. C. Brennan

Examines a developing theory of socialism, distinct from the former real socialism, that can improve current global socioeconomic trends. It is argued that both capitalism & social democracy have failed to adapt to the social & economic needs of the majority working class; Swedish social democracy is used to illustrate. It is concluded that, because the economy is controlled by a central government that is influenced by the source of production, ie, business, the social democratic system is doomed to failure. The proposed system calls for a shift from global to regional production, & from a social marketplace to social corporations, similar to the autonomous structures of cooperatives, rather than a social marketplace. Several proposals for the control of capital are discussed, & criticisms that the new socialism will not permit risk taking are countered. Finally, it is noted that this change in social order will not be an abrupt one, but rather, a gentler, grassroots transformation. 2 References. T. Rosenberg

A discussion of selected clandestine philosophical works, including William Lyons's The Infallibility, Dignity and Excellence of Humane Judgment; Being a New Art of Reasoning and Discovering Truth (1719), which was widely circulated in manuscript form in a French translation. As a merciless attack on the articles of the Symbol of St. Athanase, Lyons argued against Catholicism, Calvinism, & Trinitarianism, & proposed a reasonable, demystified Christianity. Because the French text intimates Lyons's indebtedness to John Locke's philosophy, it is considered a prime example of problematic cultural transfer. Clandestine works translated into French of latitudinarian English theologians Francis Hare, Arthur Ashley Sykes, & Thomas Chubb are also reviewed. It is noted that the expatriate contextualized understanding of these works served to support the works of French contemporaries such as Pierre Bayle. In the appendix, the clandestine French translation of Arthur Ashley Sykes's L'Innocence de l'erreur soutenue et justifiee dans une lettre a M. XXX ([The Innocence of the Error Sustained and Justified in a Letter to Mr. XXX] 1714) is reprinted. Arguing that a just God could never smite involuntary faults, Sykes distinguishes strongly between failings of intelligence & failings of the will. He also asserts the incomprehensibility & difficulty of the Scriptures; indicates the heterodoxy of various Christian denominations; & ironically supports the Anglican Church as the one true ecumenism. 1 Appendix. J. Sadler

Discusses Baruch Spinoza's apparent endorsement of tolerance in his Theologico-Political Treatise (TPT). Despite its appearance of impiety, the real objective of the TPT was to demonstrate that true philosophy is both compatible with & conducive to piety, to present no threat for peace. It is argued that the knowledge of truth is a sufficient & necessary condition for peace; & the knowledge of truth is in harmony with & indispensable to "pietas," the constant willingness to execute the will of God (vs atheism). Indeed, the TPT focuses on peace more than on tolerance, peace that can only be realized based on true knowledge, even if such knowledge leads to conclusions generally considered impious. J. Sadler

Discusses Baruch Spinoza's apparent endorsement of tolerance in his Theologico-Political Treatise (TPT). Despite its appearance of impiety, the real objective of the TPT was to demonstrate that true philosophy is both compatible with & conducive to piety, to present no threat for peace. It is argued that the knowledge of truth is a sufficient & necessary condition for peace; & the knowledge of truth is in harmony with & indispensable to "pietas," the constant willingness to execute the will of God (vs atheism). Indeed, the TPT focuses on peace more than on tolerance, peace that can only be realized based on true knowledge, even if such knowledge leads to conclusions generally considered impious. J. Sadler

"With an ethnographic study conducted in a small French seaside village on the Landes coast as a starting point, this article examines the forms of temporary anchorings of a certain category of workers maintaining a discontinuous relation with work, space and time: the mobile bi-seasonal employees in tourism. Three ways of dealing with their seasonal workplace are discussed; first in terms of their entry and seniority; second in terms of contrasting patterns of assimilation which at first are highly individualized and then, viewed in a longitudinal manner, converge; and third as a tendency towards permanent settlement of a part of these workers on the Atlantic coastal region. This approach highlights the peculiar and evolving contexts of the place to which seasonal workers come to for temporary work, form social networks and, ultimately, construct a way of life, being and thinking." (author's abstract)

"Cruelty is a specific kind of human behaviour and has a clearly cultural dimension. It is often the result of passions and drives, accompanied by the breaking of taboos and a crossing of boundaries that cultures have raised to prevent the moral regression of mankind. Cruelty is also a "rational" way to acquire and stabilize political power. Both the atrocities themselves and the accusations of cruelty are instruments of power. The political efficiency of cruelty depends on the fear and awe, which it produces. Seneca regarded cruelty as the main attribute of tyranny. Through its imagery (like the bull of Phalaris) it breaks possible resistance and establishes despotism permanently. In the Middle Ages and Early Modern Times cruelty was considered a necessary evil in order to realize superior positive goals. So did the inquisitors, and so did Machiavelli who regarded cruelty not only as a means to the acquisition and preservation of power. The prince should also use cruelty to unify Italy and to build a stable and peaceful political order. Later, the understanding that cruelties are necessary to achieve good ends did not fall into oblivion, in spite of all criticism of Machiavelli's thought. In totalitarianism the aim of cruelty was not primarily the infliction of pain, but the abolition of individualism and the enforcement of the belief in a general law, which rules mankind. This could be either the law of history like during the French Revolution and in socialist states, or the 'natural law' of social Darwinism in the National Socialist and Fascist regimes. After the breakdown of totalitarianism and the triumph of liberal democracy the question arises, if cruelties are necessary components of all politics. Although we can still find cruel policies in liberal democracies (see Guantanamo Bay), at the same time the struggle against cruelty is vital in these systems and explains the dominance of the discourse on human rights." (author's abstract)