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In this volume one of the leading political theorists of our time addresses what he believes is the major task of political theory: showing human beings how they have good reason to act in the historical situation in which they find themselves. Dunn argues that humans today depend more abjectly and extensively than ever before on the capacity of some of our number for skillful political action. There are many reasons for this dependence: closely linked nuclear-threat and financial systems, massive trade flows that sustain or imperil the well-being of all modern populations, and the awesome scale of the unintended ecological effects of human production. Why has modern political theory failed to relate these factors systematically to one another and to provide people with adequate reasons for action? To answer this twin query, Dunn brilliantly deploys the resources of the historical development of Western political thinking, in counterpoint with some of the main lessons of international political economy. The concluding essay reasserts that the classical virtue of prudence has a central place in contemporary politics. The conditions of modern politics, it maintains, require the exercise of prudence not merely by political, military, and economic leaders, but also by the populace at large. Overall, this selection of Dunn's most influential work of the past decade reflects his remarkable range of interestsincluding Locke's ideological importance, the nature of trust in politics, rights, liberty, responsibility at a national level, postcolonial African politics, and political community. The book will be required reading for students from a variety of disciplines. Originally published in 1990. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Scholars in the humanities and social sciences have turned to ethics to theorize politics in what seems to be an increasingly depoliticized age. Yet the move toward ethics has obscured the ongoing value of political responsibility and the vibrant life it represents as an effective response to power. Sounding the alarm for those who care about robust forms of civic engagement, this book fights for a new conception of political responsibility that meets the challenges of today's democratic practice. Antonio Y. Vázquez-Arroyo forcefully argues against the notion that modern predicaments of power can only be addressed ethically or philosophically through pristine concepts that operate outside of the political realm. By returning to the political, the individual is reintroduced to the binding principles of participatory democracy and the burdens of acting and thinking as a member of a collective. Vázquez-Arroyo historicizes the ethical turn to better understand its ascendence and reworks Adorno's dialectic of responsibility to reassert the political in contemporary thought and theory.
The essays in this volume provide a state-of-the-art overview of the central elements of Hobbes's political philosophy and the ways in which they can be interpreted. The volume's contributors offer their own interpretations of Hobbes's philosophical method, his materialism, his psychological theory and moral theory, and his views on benevolence, law and civil liberties, religion, and women. Hobbes's ideas of authorization and representation, his use of the 'state of nature', and his reply to the unjust 'Foole' are also critically analyzed. The essays will help readers to orient themselves in the complex scholarly literature while also offering groundbreaking arguments and innovative interpretations. The volume as a whole will facilitate new insights into Hobbes's political theory, enabling readers to consider key elements of his thought from multiple perspectives and to select and combine them to form their own interpretations of his political philosophy.
New perspectives on the role of collective responsibility in modern politics States are commonly blamed for wars, called on to apologize, held liable for debts and reparations, bound by treaties, and punished with sanctions. But what does it mean to hold a state responsible as opposed to a government, a nation, or an individual leader? Under what circumstances should we assign responsibility to states rather than individuals? Leviathan on a Leash demystifies the phenomenon of state responsibility and explains why it is a challenging yet indispensable part of modern politics. Taking Thomas Hobbes' theory of the state as his starting point, Sean Fleming presents a theory of state responsibility that sheds new light on sovereign debt, historical reparations, treaty obligations, and economic sanctions. Along the way, he overturns longstanding interpretations of Hobbes' political thought, explores how new technologies will alter the practice of state responsibility as we know it, and develops new accounts of political authority, representation, and legitimacy. He argues that Hobbes' idea of the state offers a far richer and more realistic conception of state responsibility than the theories prevalent today, and demonstrates that Hobbes' Leviathan is much more than an anthropomorphic "artificial man." Leviathan on a Leash is essential reading for political theorists, scholars of international relations, international lawyers, and philosophers. This groundbreaking book recovers a forgotten understanding of state personality in Hobbes' thought and shows how to apply it to the world of imperfect states in which we live.
Burdens of Political Responsibility discusses experiences of political responsibility through a variety of disciplines, including political theory, phenomenology, sociology, and literary criticism.
Published in 1997, Jacques Derrida's ’deconstructive method’ or ’deconstructionism’ is renowned as a species of anarchic free play, an antifoundationalism which can only end in a ruinous irrationalism and thereby the denial of all possibility of discrimination or judgement. In this book, Morag Patrick argues that far from having abandoned critique, Derrida's questioning of Western metaphysics responds to an ethical injunction, to a duty to recall the necessary incalculability of moral and political responsibility. In the first part of the study, Patrick examines the philosophical background to and the basic features of deconstruction. Derrida is located in a tradition of thinkers for whom the question of the possibility of philosophy is fundamental. The deconstructive endeavour is then explained as an attempt to secure a question that would further and transform thinking, a question that would no longer be philosophy's question. Patrick maintains that Derrida's strategy to this end is not anarchic, but rather adheres to strict protocols of reading. Subsequently, the ethical and political implications of this manner of reading are pursued. It is shown that if Derrida undermines the certainty with which we may assume moral and political responsibilities, if he establishes the essential excessiveness of responsibility, he does so in order to effect judgement and not to annul it.
At a time when globalization has side-lined many of the traditional, state-based addressees of legal accountability, it is not clear yet how blame is allocated and contested in the new, highly differentiated, multi-actor governance arrangements of the global economy and world society. Moral Agency and the Politics of Responsibility investigates how actors in complex governance arrangements assign responsibilities to order the world and negotiate who is responsible for what and how. The book asks how moral duties can be defined beyond the territorial and legal confines of the nation-state; and how obligations and accountability mechanisms for a post-national world, in which responsibility remains vague, ambiguous and contested, can be established. Using an empirical as well as a theoretical perspective, the book explores ontological framings of complexity emphasizing emergence and non-linearity, which challenge classic liberal notions of responsibility and moral agency based on the autonomous subject. Moral Agency and the Politics of Responsibility is perfect for scholars from International Relations, Politics, Philosophy and Political Economy with an interest in the topical and increasingly popular topics of moral agency and complexity.
This book offers an analysis of the ways a linked set of ethico-political concepts—responsibility, rights, freedom, equality, and justice—might be re-thought, not simply jettisoned or reactively defended, in view of the linguistic deconstruction of their underlying principle, the individual human subject. In a series of readings of contemporary thinkers (notably Foucault and Derrida) and their philosophical antecedents (Marx, Nietzsche, Sade), the author argues that an encounter with the difficulties of reading (literary) language, precisely what resists the immediate comprehension or mastery of a subject, enables in turn a new thought of rights and responsibility. What literature teaches us about politics is that the absence of foundations, whether in the world or in the subject, far from being its downfall, is its very condition of possibility: because a foundation or a final resolution is lacking, we have politics and ethics and their predicaments. Like the reading of a text, which is never quite done, any responsibility worthy of the name cannot rest in the good conscience of its certain accomplishment; likewise, the assertion of rights can never be circumscribed or guaranteed—hence the ongoing necessity of the ethical and the political. The book is driven by a sense that literary and theoretical questions, and the ideas or concepts they appeal to or provoke, play a critical role in the way we think about and experience politics, but that literary critics and theorists do far too little to understand those links or make them matter outside a very restricted sphere. The author seeks to harness this specialized discourse in order to consider what ethical and political thinking might learn from literature and its theorists.
The Political Responsibility of Intellectuals addresses the many problems in defining the relationship of intellectuals to the society in which they live. In what respects are they responsible for, and to, that society? Should they seek to act as independent arbiters of the values explicitly or implicity espoused by those around them? Should they seek to advise those in public life about the way in which they should act, or should they withdraw from any form of political involvement? And how should their preoccupations with truth and language find practical expression? The contributors to this volume seek to provide tentative answers to these questions. They come from a wide variety of disciplines, ranging from economics to linguistics and sociology to philosophy, and are drawn from both America and Eastern and Western Europe. The volume is given a particular interest by recent political upheavals in Eastern Europe, where many intellectuals have been confronted with sharply practical, sometimes dramatic, choices about their role in the political arena.