scholarly journals Den filosofiske politiker – Frederik den Store og statsræsonen

2018 ◽  
pp. 55-70
Author(s):  
Mathias Hein Jessen
Keyword(s):  
The State ◽  
The Other ◽  
The Political ◽  
Military Force ◽  
Political Reality ◽  
The Enlightenment ◽  
Other Hand ◽  
Reason Of State ◽  
The One ◽  
Political Thinker

Frederick the Great (ruled 1740-86) is one of the main figures of Enlightened Absolutism. Frederic was on the one hand an enlightened philosopher deeply inspired by the ideals of the Enlightenment. On the other hand he ruled one of the most autocratic states in history and commanded the strongest and most disciplined military force of his time. Despite his many writings, however, Frederick is rarely investigated as a political thinker. The article focuses on the political writings of Frederick the Great and more specifically on his use of the concept of reason of state to legitimize his rule, not least with regard to his enlightened ideals. In this struggle for legitimacy, Frederick abolishes the concept of a personal ruler, and in doing so becomes a fascinating figure in the transition from a personalized government to the abstract, depersonalized concept of the state that still dominates our political reality today.

Leibowitz, Yeshayahu (1903–94)

2018 ◽  
Author(s):  
D. Hartman
Keyword(s):  
The State ◽  
The Other ◽  
Israeli Society ◽  
Modern World ◽  
The Political ◽  
Religious Thought ◽  
Political Reality ◽  
Religious Law ◽  
The One ◽  
State Of Israel

Unlike the major intellectual currents that shaped religious thought in the modern world, Leibowitz’s thought is deeply anchored in the Israeli context. Both as philosopher and activist, Leibowitz lived and articulated the paradoxes of modern Israel where he lived and was best known. His reputation as a Socratic gadfly to the establishment reflected his ongoing critique of both Israeli society in the light of Judaism, and Judaism in the light of the revolutionary implications of the creation of the State of Israel. On the one hand, he was a Jewish patriot, a fighter for Jewish independence from all forms of foreign rule; on the other hand, he was a harsh, relentless critic of national and political expressions of chauvinism in the Israeli establishment. A strictly observant Jew, Leibowitz had less impact on traditional religious Jews than on secular Israelis. His central message is that what makes Jews distinctive as a group is neither their theology nor their Bible, but the system of law with which they regulate their lives. Judaism is a communal concept, and there is no point in religious Jews ignoring the State of Israel, or expecting others to bear their civil burdens for them. Religious law has to be reconciled with life in the political reality of the state, and this necessitates changing those attitudes to the law which reflect the historical conditions of life in exile.

Representation and participation in the changing world of party politics

1998 ◽  
Vol 6 (2) ◽  
pp. 161-174 ◽  
Author(s):  
Peter Mair
Keyword(s):  
20Th Century ◽  
Party Politics ◽  
The State ◽  
The Other ◽  
The Political ◽  
Processes Of Change ◽  
Other Hand ◽  
Mass Politics ◽  
The Future ◽  
The One

The 20th-century has been the century of mass politics, and the mass parties that emerged at the beginning of this century became deeply rooted within wider society. The passing of this golden age of the party has now been marked by two distinct processes of change. On the one hand, parties have become more distant from society and more closely linked to government and the state. On the other hand, there has been a decline in the political identities of the parties, such that voters now find it increasingly difficult to distinguish between them. These changes, and the related transformation of politics into administration, have led to a growth in popular indifference to parties and to politics in general, as well as to a declining sense of engagement. Should this trend continue, it is mass spectacle rather than mass involvement that is likely to characterize the future of mass politics.

Whose Mistake? The Errors of Friendship in Cicero, La Boétie, and Montaigne

2018 ◽  
Author(s):  
Marc Bizer
Keyword(s):  
The State ◽  
The Other ◽  
The Political ◽  
Wars Of Religion ◽  
Political Extremism ◽  
Other Hand ◽  
French Wars Of Religion ◽  
It Support ◽  
The One

Focusing on Montaigne’s adaptation of Cicero’s De amicitia within his own essay “On Friendship,” this chapter reveals Montaigne’s complex reception of the “Roman error” of putting friendship before the needs of the state. Drawn to such matters in part by his friendship with Étienne de La Boétie, Montaigne, in effect, disagrees with Cicero over how to react to this error. Cicero (through his Laelius) opts to condemn it, while Montaigne finds in it support for his view of friendship, one that in turn sustains Montaigne’s moderation amid the political extremism of the French Wars of Religion. Montaigne’s rejection of Roman friendship as error on the one hand reflects his questioning of the value of ancient models for understanding the present. On the other hand, however, his characterization of ideal friendship as autotelic and autonomous can also be seen as a tacit acknowledgment that friendship among the elite is inherently political.

Cura Religionis or Two Kingdoms: The Late Luther on Religion and the State in the Lectures on Genesis

2004 ◽  
Vol 73 (1) ◽  
pp. 41-62 ◽  
Author(s):  
David M. Whitford
Keyword(s):  
The State ◽  
The Other ◽  
The Political ◽  
Other Hand ◽  
Long Line ◽  
Major Shortcoming ◽  
The One ◽  
Two Kingdoms ◽  
Civil Order ◽  
Opening Up

In 1996, Bernhard Lohse wondered if the Luther presented by some would recognize the Luther described by others. Trying to recognize the “political” Luther would be especially difficult. On the one hand, Thomas Müntzer was but the first in a long line of polemicists, journalists, politicians, and scholars who have accused Luther of releasing the sword of secular authority from all control and thereby opening up centuries of authoritarian subjugation. On the other hand, Peter Frarin argued in 1566 that Protestantism equaled sedition, rebellion, and the subversion of civil order. In the criticism of Luther for being either too conservative or too liberal, one thing remained fairly constant: the source of Luther's major shortcoming—his theology of the Two Kingdoms.

Towards the Socratic Mission: Imitatio Socratis

2021 ◽  
Vol 26 (1) ◽  
pp. 193-222
Author(s):  
Mathias G. Parding
Keyword(s):  
Psychological Climate ◽  
The Other ◽  
The Political ◽  
Political Movements ◽  
Other Hand ◽  
Political Associations ◽  
The One ◽  
Point Of Departure ◽  
The Church

Abstract It is known that Kierkegaard’s relation to politics was problematic and marked by a somewhat reactionary stance. The nature of this problematic relation, however, will be shown to lie in the tension between his double skepticism of the order of establishment [det Bestående] on the one hand, and the political associations of his age on the other. In this tension he is immersed, trembling between Scylla and Charybdis. On the one hand Kierkegaard is hesitant to support the progressive political movements of the time due to his skepticism about the principle of association in the socio-psychological climate of leveling and envy. On the other hand, his dubious support of the order of the establishment, in particular the Church and Bishop Mynster, becomes increasingly problematic. The importance of 1848 is crucial in this regard since this year marks the decisive turn in Kierkegaard’s authorship. Using the letters to Kolderup-Rosenvinge in the wake of the cataclysmic events of 1848 as my point of departure, I wish to elucidate the pathway towards what Kierkegaard himself understands as his Socratic mission.

scholarly journals Macintyre on identity of ethics and politics

2006 ◽  
pp. 29-56
Author(s):  
Michal Sládecek
Keyword(s):  
Political Theory ◽  
Critical Review ◽  
The State ◽  
The Other ◽  
Individual Rights ◽  
Ethical Life ◽  
Other Hand ◽  
The One ◽  
Ethics And Politics

In first chapters of this article MacIntyre?s view of ethics is analyzed, together with his critics of liberalism as philosophical and political theory, as well as dominant ideological conception. In last chapters MacIntyre?s view of the relation between politics and ethics is considered, along with the critical review of his theoretical positions. Macintyre?s conception is regarded on the one hand as very broad, because the entire morality is identified with ethical life, while on the other hand it is regarded as too narrow since it excludes certain essential aspects of deliberation which refers to the sphere of individual rights, the relations between communities, as well as distribution of goods within the state.

scholarly journals Jak możliwa (do pomyślenia) jest dobrowolna niewola? O nowożytnych formach rządzenia, ideologii i spektaklu władzy

2020 ◽  
Vol 26 ◽  
pp. 101-110
Author(s):  
Mateusz Falkowski
Keyword(s):  
Political Philosophy ◽  
Early Modern ◽  
The Other ◽  
The Political ◽  
Historical Evolution ◽  
Other Hand ◽  
Starting Point ◽  
Etienne De La Boetie ◽  
The One ◽  
Voluntary Servitude

The article is devoted to the famous The Discourse of Voluntary Servitude by Étienne de La Boétie. The author considers the theoretical premises underlying the concept of “voluntary servitude”, juxtaposing them with two modern concepts of will developed by Descartes and Pascal. An important feature of La Boétie’s project is the political and therefore intersubjective – as opposed to the individualistic perspective of Descartes and Pascal – starting point. It is therefore situated against the background of, on the one hand, the historical evolution of early modern states (from feudal monarchies, through so-called Renaissance monarchies up to European absolutisms) and, on the other hand – of the political philosophy of Machiavelli and Hobbes.

The Sin of Antisemitism: A Response to Waldemar Chrostowski

2000 ◽  
pp. 317-322
Author(s):  
Stanisław Musiał ◽  
Gwido Zlatkes
Keyword(s):  
The Other ◽  
The Political ◽  
Other Hand ◽  
The One ◽  
Political Character

This chapter offers an answer to the previous chapter by Revd Waldemar Chrostowski. The author argues that his text speaks of a different matter than that of Chrostowski's. He, on the one hand, addresses the antisemitic character of one of Henryk Jankowski's public enunciations, and the lack of reaction, or inadequate reaction, to the antisemitism of this enunciation on the part of the episcopate. Chrostowski, on the other hand, discusses the political character of that enunciation of Jankowski's, and the bishops' reaction to this political character. The author limits his remarks about the Revd Chrostowski's article to making four corrections and to expressing his regret about two clearly antisemitic emphases present in Chrostowski's text.

New Forms of Colonialism in Africa

1963 ◽  
Vol 1 (4) ◽  
pp. 467-474 ◽  
Author(s):  
L. Goncharov
Keyword(s):  
Social Relations ◽  
The Other ◽  
The Political ◽  
Economic Pressure ◽  
Other Hand ◽  
Basic Functions ◽  
The One

The colonial system is a system of social relations based on the political and economic domination of backward peoples by imperialist powers, in a world divided territorially and economically. The colonial régime is a monopoly exercised by the bourgeoisie of an imperialist country, based on economic and extra-economic pressure in a dependent country. This imperialist monopoly has two basic functions: on the one hand, it exploits the colonies; on the other hand, it maintains and develops the political enslavement necessary for its own existence.

Hegel as a Theorist of Secularization

2013 ◽  
Vol 34 (2) ◽  
pp. 223-244
Author(s):  
Espen Hammer
Keyword(s):  
Philosophy Of Religion ◽  
The State ◽  
The Other ◽  
The Political ◽  
Adequate Account ◽  
Religious Development ◽  
End Point ◽  
Religious Thinking ◽  
The Absolute ◽  
The One

Hegel's philosophy of religion is characterized by what seems to be a deep tension. On the one hand, Hegel claims to be a Christian thinker, viewing religion, and in particular Christianity, as a manifestation of the absolute. On the other hand, however, he seems to view modernity as largely secular, devoid of authoritative claims to transcendence. Modernity is secular in the political sense of requiring the state to be neutral when it comes to matters of religion. However, it is also secular in the sense of there being no recourse to authoritative representations of a transcendent God. Drawing on Charles Taylor's view of secularization, the article focuses on the second strand of his religious thinking, exploring how Hegel can be thought of as a theorist of secularization. It is claimed that his dialectic of religious development describes a process of secularization. Ultimately, Hegel's system offers a view of the absolute as immanent, suggesting that an adequate account of religion will necessarily have to accept secularization as the end-point of spirit's development. This is how the tension between religion and secularization can be resolved.

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