Showing results by narrator "Macat" in All Categories

Geneva-born thinker Jean-Jacques Rousseau's famous work of political philosophy from 1762 is based on a give-and-take theory of the relation between individual freedom and social order: the social contract that gives the work its name. Rousseau thinks about the issue by starting with what is known as the state of nature, a lawless condition where people are free to do what they like, governed only by their own instinctive sense of justice. People are free, but they are also vulnerable to chaos.

Defining liberty as freedom from interference by state power or popular moral opinion, Mill justifies the individual's right to this liberty by focusing on the role self-development plays in human well-being. His vision of individual rights extends to include freedom of thought and emotion and the freedom to act together with others. Society should protect the development of individuality to aid both social progress and innovation.

Peruvian priest Gustavo Gutiérrez's 1971 book, A Theology of Liberation, provides an inspiring and groundbreaking argument as to how Christians and the Roman Catholic Church should act in support of the poor. The Catholic Church had traditionally seen itself as politically neutral. In the 1960s and 1970s, however, reformers such as Gutiérrez urged it to seriously address real-world issues such as poverty and oppression.

In her 1958 work, political theorist Hannah Arendt asks two fundamental questions: "Under what conditions do politics emerge?" and "Under what conditions can politics be eliminated?" In searching for answers she turns some long-established thinking on its head. Ancient political philosophers such as Plato and Aristotle believed that a life spent thinking was more important than an active life of labor, work, and action. But Arendt argues that political action is every bit as important as political thinking.

Among the general public, Descartes is probably most famous for his pronouncement "I think, therefore I am." That statement first appeared in an earlier work, but he expands on it in Meditations as he considers the idea of the mind as a separate entity to the body - the "dualist" approach. Descartes also set out to dispel skepticism - the idea that one cannot truly know anything. Using his "methodological skepticism," he showed that by doubting everything, we can know some things beyond doubt.

Stanley Milgram was a young researcher at Yale in the 1960s when he recruited volunteers to help in a psychology experiment. These volunteers were asked to give electric shocks to "learners" whenever they got an answer to a question wrong. The "learners" were in on the deception, and were not actually receiving shocks, but the volunteers were unaware of this. To widespread surprise, Milgram reported that 40 to 65 percent of his volunteers did what the researcher told them, and gave the maximum shock to the "learners" even when they screamed in pain.

According to Aristotle, the ultimate human good is eudaimonia, an ancient Greek word that can be translated as happiness, or flourishing. Eudaimonia comes from a life of virtuous (or good) action. Virtues such as justice, restraint, and practical wisdom cannot simply be taught - they must be developed over time by cultivating virtuous habits. The making of virtuous choices can be developed by using practical wisdom and by recognizing the desirable middle ground between extremes of human behavior.

In his 1996 book The Clash Of Civilizations and the Remaking of World Order, American political scientist Samuel Huntington sets out his vision of the post-Cold War world. While the era from 1945 to 1989 was shaped by ideological conflict (communism vs. capitalism), Huntington predicts a future of cultural conflict.

Its arguments would go on to shape global economics and influence world leaders in the late 20th century, but Capitalism and Freedom was largely ignored when it was first published in 1962. The first work written for the general public by American economist Milton Friedman, the book argues that a free market with little government interference is the best way to run society.

J. A. (John) Hobson's 1902 book, Imperialism: A Study, presents an original and controversial interpretation of the forces that motivated Britain to conquer foreign lands in the 18th century. Hobson advances the idea that ultrawealthy financiers consciously worked to manipulate political leaders, all so they could invest money and sell goods in the outposts of a country's empire.

In her 1958 article "Modern Moral Philosophy", British philosopher Elizabeth (G. E. M.) Anscombe does nothing less than challenge the very foundations of moral philosophy, the discipline that tries to understand right and wrong action. The article sets out three main ideas. First, that moral philosophy should not be explored until a philosophy of psychology is already in place. Second, that philosophers who do not believe in God should not use ideas about "obligation" and "duty".

In The Age of Revolution, renowned British Marxist historian Eric Hobsbawm focuses on the historical period from the end of the 18th century to the middle of the 19th. He concludes that the "dual revolutions" of the time - the French Revolution and the British Industrial Revolution - changed the way the whole world thought about politics and power, and fundamentally shaped the modern era.

On the Genealogy of Morality was written in 1887 when Friedrich Nietzsche was at the height of his powers as a philosopher and master of German prose writing. Here, he criticizes the idea that there is just one conception of moral goodness, dissecting the contemporary practice of morality and looking at it from a historical viewpoint. Rather than following a metaphysical or religious approach, Nietzsche adopts a naturalistic framework, which is grounded in history and natural science, to understand our concepts of good and evil in the Christianized Western world.

More than 200 years after Adam Smith published The Wealth of Nations, governments around the world continue to address many of the issues discussed in the book. The most powerful states in the world are still committed to international trade, but questions are repeatedly asked about the role of governments in the economy and the effectiveness of the free market.

British-born American political activist Thomas Paine wrote Rights of Man in 1791 in response to Reflections on the Revolution in France, Edmund Burke's attack on the French Revolution. Burke was wary of tearing down old institutions of government. But Paine argued that revolution is acceptable - in fact, necessary - when government ignores the rights of its people. Not surprisingly, Rights of Man proved very popular in the newly liberated United States, selling over 100,000 copies.

World Order draws together Henry Kissinger's thinking on how we make sense of the world politically. Kissinger identifies four principal competing methods by which order has been and is still sought. Those four conceptions are European, Chinese, Islamic, and American. None of these has been accepted as dominant. Kissinger asks whether a new, universal world order can be developed today.

Born in 1858, Franz Boas permanently changed the standards and practices of anthropology. A German-born secular Jew, he became known for his distinctive approach to the discipline - non-hierarchical, open to diverse inputs, and unbiased. Throughout his career, Boas used his scholarship to effect social change. His work convinced his colleagues to abandon the theories that had decided one race (Caucasian) and one culture (Western European) were more fully developed and worthier than others.

First published in 1978, Palestinian American historian Hanna Batatu's The Old Social Classes is considered to be the definitive social history of 20th century Iraq. Tom Nieuwenhuis, a scholar specializing in the region, called it "the best, most detailed modern history of any Arab country," while an entire conference was held in 1989 to discuss its implications.

A self-educated man, Eric Hoffer was most likely born in 1898. He wrote in his spare time after doing shifts on the San Francisco docks, where he continued to work, even after becoming a successful author. Hoffer began writing The True Believer in the 1940s, as Nazism and fascism spread across Europe. Most analysts who were trying to work out how these movements became so powerful focused on their leaders and the ideas they trumpeted.

An extraordinarily ambitious work, Republic has made important contributions to many branches of modern philosophy. The work unfolds as a series of conversations in which participants set out a number of different theories of justice, and then imagine how these theories might become reality within the political structure of a city. In examining justice, Plato investigates an enormous range of questions in the areas of ethics, politics, and even the nature of existence itself.