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The premature death in 1991 of the Brazilian essayist, thinker and diplomat Jose G. Merquior robbed the international intellectual community of a gifted 'friend of reason and a defender of liberty'. Several essays in this volume, directly or indirectly, broadly or personally, pay tribute to the life and work of this 'politically engaged intellectual'. Part I examines Merquiorian thought itself and - aptly enough - begins with Merquior's own incisive review of the rebirth of the liberal idea and recommitment to democracy itself. Part II ranges more widely: here, such distinguished contributors as John Hall, Ernest Gellner and Noberto Bobbio develop some of Merquior's favourite themes - liberalism as it relates to social cohesion, political stability, morality, republicanism and democracy, and the relativism and scepticism that characterize postmodern thinking. The book's application to two regions of the world is direct and obvious: to Merquior's own Latin America and to Central and Eastern Europe, where rapid political change and economic transition have brought debates on liberalism to the forefront. But in Merquior's thought there are also lessons for Western Europe and the United States, where the very familiarity of the liberal tradition can lead to a certain sterility of ideas. These various perspectives in liberal political thought are brilliantly drawn out by Ernest Gellner in the Preface - one of the last pieces he wrote before his death in November 1995.
Reprint of the original, first published in 1871.
A collection of essays which mostly appeared in the Edinburgh Courant, the Caledonian Mercury, and the Edinburgh Gazette; edited and for the most part writtten by William Creech.
This book is about learning how to live the good life. Part biography and part philosophical inquiry, it is a fresh, original interpretation of the intellectual world of the largely forgotten, eighteenth-century professor, Adam Ferguson. Although less well-known today than his famous Scottish contemporaries, Adam Smith and David Hume, Ferguson was considered their equal in the 18th century. The book shows how Ferguson, who grew up speaking Gaelic and English, and spent a decade ministering to a Highlander regiment, developed a distinctive, cross-cultural approach to moral philosophy that is relevant for doing comparative ethics in today’s global village. The premise is that life in the twenty-first century is plagued by a moral disorientation that has affinities with the materialism, privatization, social fragmentation and spiritual crises that were emerging in 18th-century, urban Scotland. Like his peers in medical science, Ferguson pursued what was then known as moral science with a particular concern to diagnose and treat moral “dis-ease.” The book contends that his moral philosophy lectures became strikingly modern experiments in recovering moral moorings—disclosing epitomes of moral dynamics, investigating the use of moral terms in ordinary language, and crafting moral principles, such as probity, which preserved classical moral virtues but also incorporated the practical wisdom of ‘peoples of the mountains.’ Although focused on re-discovering Ferguson as a full-blown ethicist before his time, the book is also intended as a primer for the reader’s own quest for living a life which is emblematic of ethical integrity The primary audience for this book is philosophers, historians, religious studies scholars who specialize in ethics, eighteenth-century English literature scholars, and social scientists (anthropologists, sociologists and political scientists) who focus on the eighteenth-century.
Global Justice and Social Conflict offers a ground-breaking historical and theoretical reappraisal of the ideas that underpin and sustain the global liberal order, international law and neoliberal rationality. Across the 20th and 21st centuries, liberalism, and increasingly neoliberalism, have dominated the construction and shape of the global political order, the global economy and international law. For some, this development has been directed by a vision of ‘global justice’. Yet, for many, the world has been marked by a history and continued experience of injustice, inequality, indignity, insecurity, poverty and war – a reality in which attempts to realise an idea of justice cannot be detached from acts of violence and widespread social conflict. In this book Tarik Kochi argues that to think seriously about global justice we need to understand how both liberalism and neoliberalism have pushed aside rival ideas of social and economic justice in the name of private property, individualistic rights, state security and capitalist ‘free’ markets. Ranging from ancient concepts of natural law and republican constitutionalism, to early modern ideas of natural rights and political economy, and to contemporary discourses of human rights, humanitarian war and global constitutionalism, Kochi shows how the key foundational elements of a now globalised political, economic and juridical tradition are constituted and continually beset by struggles over what counts as justice and over how to realise it. Engaging with a wide range of thinkers and reaching provocatively across a breadth of subject areas, Kochi investigates the roots of many globalised struggles over justice, human rights, democracy and equality, and offers an alternative constitutional understanding of the future of emancipatory politics and international law. Global Justice and Social Conflict will be essential reading for scholars and students with an interest in international law, international relations, international political economy, intellectual history, and critical and political theory.
Unlike most introductory texts that take a topical approach to studying sociology, this smart, challenging, and accessibly written text looks at the core principles of the discipline, making links to a contemporary context. Both students and instructors will find in these pages a fresh and original approach to teaching sociology. Beamish begins by providing a sociological profile of today's students, juxtaposing their collective biography against the current historical moment. He builds on this discussion by introducing Mills's concept of the sociological imagination and outlining a method for thinking sociologically; then, he uses Hitchcock's film Psycho to illustrate the difference between psychological and sociological analysis. Having established the usefulness of sociological thinking, Beamish moves back to the classical theorists, outlining in depth their important contributions to sociology. He concludes the book by applying concepts from the classical tradition to a sociological discussion of culture—ending with an analysis of Bob Dylan's artistry to illustrate how these concepts have an enduring quality in contemporary times.