Perfect Friendship in the Political Realm. A Philosophical Trait-d’Union between the Nicomachean Ethics and Politics

2017 ◽  
pp. 129-155 ◽  
Author(s):  
Elena Irrera
Keyword(s):  
The Political ◽  
Nicomachean Ethics ◽  
Political Realm ◽  
Ethics And Politics

scholarly journals ὁμόνοια: The Hinge of Aristotle’s Ethics and Politics?

Dialogue ◽  
2020 ◽  
Vol 59 (1) ◽  
pp. 7-30
Author(s):  
THORNTON C. LOCKWOOD
Keyword(s):  
Ethical Theory ◽  
The Political ◽  
Nicomachean Ethics ◽  
Aristotle's Ethics ◽  
Ethics And Politics

Scholarship on the political ramifications of Aristotle’s account of friendship has focused on “political friendship” and has lost sight of the importance of his account of “like-mindedness” or “concord” (ὁμόνοια). Such a focus is mistaken for a number of reasons, not least of which is that, whereas Aristotle has a determinate account of like-mindedness, he has almost nothing to say about political friendship. My paper examines the ethical and political aspects of like-mindedness in light of a disagreement between Richard Bodéüs and René Gauthier about the autonomy of Aristotle’s Nicomachean Ethics as a work of ethical theory.

Hegel and Derrida on Forgiveness: The Impossible at the Core of the Political

Derrida Today ◽  
2012 ◽  
Vol 5 (1) ◽  
pp. 55-68
Author(s):  
Acosta López María del Rosario
Keyword(s):  
Jacques Derrida ◽  
The Other ◽  
The Political ◽  
Complex Relationship ◽  
The Core ◽  
Political Realm ◽  
Ethics And Politics

In order to illuminate the very complex relationship between ethics and politics in the thought of Jacques Derrida, this paper stages the (dis)encounter between Hegel's and Derrida's notion of forgiveness. It will be shown how for these two authors forgiveness is closely related both with certain ‘impossibility’, and with the disclosure of a condition for rethinking the ethico-political realm. Both Hegel and Derrida seem to suggest that forgiveness opens up a realm in which something must remain ‘absolute’, that is to say, ‘intact, inaccessible to law, to politics, even to morals’. And, for both, it seems to be precisely there, where something arrives at the verge of politics, that a thinking (and a re-thinking) of the ‘political’ becomes possible. The paper explores what kind of impossibility is staged in each case, and how can each one bring into light the risks and limits, but also the scope and significance of the other.

ETHICAL PRINCIPLES OF POLITICAL COMMUNITY IN THE WORKS OF ARISTOTLE

2021 ◽  
Vol XVIII (44) ◽  
pp. 173-187
Author(s):  
JELENA BOŽILOVIĆ
Keyword(s):  
Human Life ◽  
Political Community ◽  
Political Life ◽  
Ethical Principles ◽  
Human Potential ◽  
The Political ◽  
Nicomachean Ethics ◽  
Political Systems ◽  
Political Views ◽  
Ethics And Politics

Aristotle’s understanding of political community is strongly linked with the view on political naturalism and the concept of a man as a moral being. According to Aristotle, man (by nature) achieves his human potential by living in a community, however, the political community on its own, as the largest and the most significant among all communities, enables citizens to fully develop their virtue through their participation in political life. For this reason, a man and the community are joined in a relationship resulting in mutual creation of ethics: by living in a polis, an individual develops virtue, and conversely, his virtuous actions in the community enable a polis to endure on ethical principles. This conception is found in Aristotle's Nicomachean Ethics and Politics, and is encompassed in the theory of virtue, theory of citizenship and a detailed consideration of the forms of political systems. Although elitist and exclusivist, Aristotle’s ethical and political views remain intact in terms of the value ascribed to the “the philosophy of human life”, as his legacy continues to inspire modern social thought. The aim of this paper is to show the connection Aristotle makes between a political community and ethical principles while pointing to their universal importance through the analysis of Nicomachean Ethics and Politics.

Affect regulation in the political realm: Managing terror in an age of terror

2006 ◽  
Author(s):  
Sheldon Solomon ◽  
Tom Pyszczynski ◽  
Abdolhossein Abdollahi ◽  
Jeff Greenberg ◽  
Florette Cohen ◽  
...  
Keyword(s):  
Affect Regulation ◽  
The Political ◽  
Political Realm

The Gallic Singularity and the Royal Mistress

2020 ◽  
Vol 38 (1) ◽  
pp. 44-66
Author(s):  
Christine Adams
Keyword(s):  
Twentieth Century ◽  
Eighteenth Century ◽  
Soft Power ◽  
Political Power ◽  
The Political ◽  
Marie Antoinette ◽  
Louis Xvi ◽  
Relationship Of ◽  
The Relationship ◽  
Political Realm

The relationship of the French king and royal mistress, complementary but unequal, embodied the Gallic singularity; the royal mistress exercised a civilizing manner and the soft power of women on the king’s behalf. However, both her contemporaries and nineteenth- and early twentieth-century historians were uncomfortable with the mistress’s political power. Furthermore, paradoxical attitudes about French womanhood have led to analyses of her role that are often contradictory. Royal mistresses have simultaneously been celebrated for their civilizing effect in the realm of culture, chided for their frivolous expenditures on clothing and jewelry, and excoriated for their dangerous meddling in politics. Their increasing visibility in the political realm by the eighteenth century led many to blame Louis XV’s mistresses—along with Queen Marie-Antoinette, who exercised a similar influence over her husband, Louis XVI—for the degradation and eventual fall of the monarchy. This article reexamines the historiography of the royal mistress.

Neuplatonische politische Philosophie in der Rede Περὶ βασιλείας des Synesios von Kyrene

Elenchos ◽  
2017 ◽  
Vol 38 (1-2) ◽  
pp. 151-177
Author(s):  
Michael Schramm
Keyword(s):  
Political Philosophy ◽  
The Political ◽  
Political Reality ◽  
Political Realm ◽  
The Ideal

Abstract This paper argues that Synesios’ De regno is a mirror for princes and a splendid example of Neoplatonic political philosophy. It is based on Plato’s Politeia and its model of philosopher-kingship. Synesios makes his audience compare the current political reality with the ideal of the philosopher-kings, who are the image of the transcendent god in the political realm. In doing so he recommends political virtue in general, especially phronesis and sophrosyne. Particularly he argues for reforming the recruitment of military and civil officials with reference to Plato’s concept of friendship in the Politeia.

Heraclitus’ Political Thought

Apeiron ◽  
2018 ◽  
Vol 51 (4) ◽  
pp. 405-426 ◽  
Author(s):  
Jan Maximilian Robitzsch
Keyword(s):  
Political Thought ◽  
Political Order ◽  
Traditional View ◽  
The Political ◽  
Human Beings ◽  
Basic Principles ◽  
Political Thinking ◽  
Difficult Question ◽  
Close Analysis ◽  
Political Realm

Abstract This paper deals with Heraclitus’ political thought. First, in discussing the conception of cosmic justice, it argues that it is a mistake to separate Heraclitus’ political thought from his cosmological thought. Second, the paper works out two basic principles of Heraclitean political thinking by offering a close analysis of fragment B 114 as well as related texts. According to Heraclitus, (1) there is a standard common and relevant to all human beings in the political realm, namely, the logos, and (2) ruling well is a matter of grasping the logos and using it as a guide in all things political. Finally, the paper tackles the notoriously difficult question of whether there are certain forms of political order towards which Heraclitean thought is more or less inclined. According to what may be called the traditional view, Heraclitus is seen as a supporter of an aristocratic political order, while according to what may be called the revisionist view, Heraclitus is classified as a supporter of a democratic political order. The paper concludes that while Heraclitean philosophy is compatible with a plethora of different forms of political order, including democratic ones, the two basic principles of Heraclitean politics that were distinguished above are more conducive to aristocratic forms of political order.

Paradoxes of Spectacular/Political Performativity: Dionysian Dance in Classical Greek Theater, Dubois’ Tragédie, Femen's Sextremist Protests, and Harrell's Antigone Sr.

2016 ◽  
Vol 2016 ◽  
pp. 27-37 ◽  
Author(s):  
Michel Briand
Keyword(s):  
The Political ◽  
Birth Of Tragedy ◽  
Gendered Bodies ◽  
Ethics And Politics

In Athenian classical theater (especially in Dionysian choruses; the tragic in Aeschylus, Sophocles, or Euripides; the satyric in Euripides’ Cyclops; or the carnivalesque in Aristophanes), aesthetics, ethics, and politics intermingle in kinesthetic, musical, and textual pragmatics. This paper questions the reference to classical performativity (especially the gendered bodies it stages) in contemporary performances, from Olivier Dubois’ Tragédie (2012) (and the committed nudity it enacts) to Femen's sextremist protests and Trajal Harrell's Antigone Sr. / Paris is Burning at The Judson Church (L) (2012). These issues are central to the philosophy of performance, from F. Nietzsche's The Birth of Tragedy (1872) to J. Butler's and A. Athanassiou's Dispossession: The Performative in the Political (2013).

Embracing a Suitable Past: Independence Celebrations under Mexico's Second Empire, 1864–6

1998 ◽  
Vol 30 (2) ◽  
pp. 249-277 ◽  
Author(s):  
ROBERT H. DUNCAN
Keyword(s):  
Social Cohesion ◽  
The Political ◽  
Second Empire ◽  
Political Factions ◽  
Political Realm

This study examines Emperor Maximilian's efforts in using public rituals, patriotic symbolism, and the emblems of nationalism to devise an appropriate past for his Mexican empire. The ‘republican’ celebration of independence and its heroes formed the cornerstone of an effort to reconcile feuding political factions, build social cohesion, and ultimately legitimate his regime. The article concentrates on the independence ceremonies, speeches, and statuary employed by the empire. Ultimately, the political dissension existing in Mexico could not be surmounted by symbols alone. Nevertheless, the attempt reveals the creative use and limits of public rituals in the political realm.

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