Suchergebnisse

"In the first book devoted to discussion of Rousseau's conception of virtue, Joseph R. Reisert argues that Rousseau's work offers a coherent political theory that both complements and challenges key elements of contemporary liberalism." "Drawing on his deep familiarity with Rousseau's work, Reisert maintains that Rousseau's primary concern was to discover the psychological foundations of virtue, which he understood as the strength of will needed to respect the rights of others. Reisert reconstructs the model of the human soul that underpins Rousseau's account of virtue, a model he considers superior to the alternatives conceived by Aristotle, Hobbes, Locke, Montesquieu, Kant, and Rawls. Rousseau, the author explains, believed that life in modern societies undermines virtue, but that for individuals to thrive, and for free societies to endure, all would require moral education. Rousseau, who styled himself "a friend of virtue," sought to impart virtue to his readers through the examples of his literary characters Emile and Julie." "Reisert finds that Rousseau's thought poses a dilemma for modern politics: democratic governments can do little to cultivate virtue directly, yet liberal society continues to need it. The requisite moral teaching, Reisert concludes, should be provided instead by families, religious organizations, and other civil associations."--Jacket

What knowledge enables Cyrus to rule easily over multitudes? Why does Xenophon convey it in a novel? Cyrus possesses knowledge of ambition's effects in the honour-loving soul. He perceives that honour-loving men can be ensnared into abject dependence if they can be made to accept any one individual's will as the sole source of honour; easier still is the task of ruling those far more numerous men whose love of honour is infused with or subordinated to the love of the material rewards that accompany victory. Cyrus creates a hierarchy of dependence, with himself at the apex, and he rules his honour-loving followers easily, creating the institutions of an empire that endured to Xenophon's own day. Xenophon depicts this arrangement in a historical romance, rather than describe it in a treatise, in ordermore effectively to inspire the love of virtue in his readers.

Examines the new natural law theory of John Finnis which poses a challenge to the Kantian theories articulated by John Rawls & others. Finnis describes natural law as a "set of principles of practical reasonableness in ordering human life & human community." Normative principles that highlight actions that are both allowed & practically reasonable & those that are forbidden & practically unreasonable are addressed. An exploration of Finnis's account of practical reasoning is followed by a look at his conception of the social sciences, his critique of Rawls's political liberalism, & his defense of limited government & inviolable human rights. Although Finnis's natural law theory is a secular theory, it is pointed out that his explanation of practical reasonableness suggests a need to consider the existence of a personal God or an immortal soul. Finnis uses religious sources to support & deepen his reason-based moral & political claims; however, his openness to traditional religion should not be a reason to reject his work. J. Lindroth

Can a society embrace authenticity without becoming more unjust? It seems not, but Charles Taylor has argued that, once the dialogical nature of human subjectivity is recognized, it follows that these two, seemingly opposed, ideals can be reconciled in an ethics of authenticity & a difference-accommodating liberal politics. This essay examines Taylor's claims in light of Rousseau's Reveries of the Solitary Walker, in which Jean-Jacques claims to repudiate the dialogicality that Taylor sees as constitutive of human identity. Although the Solitary Walker's experiences largely confirm Taylor's claims about human subjectivity, they do so in a way that suggests the need for a correction to his moral & political conclusions: Jean-Jacques's melancholy reveries epitomize the failure of the radical authenticity Taylor rejects, but they also show that justice & authenticity cannot be reconciled in any soul -- & therefore in any society -- lacking the quality Rousseau called virtue. Adapted from the source document.