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The New Leviathan, originally published in 1942, a few months before the author's death, is the book which R. G. Collingwood chose to write in preference to completing his life's work on the philosophy of history. It was occasioned by the Second World War and the threat which Nazism and Fascism constituted to civlization. The book draws upon many years of work in moral and political philosophy and attempts to establish the multiple and complex connections between the levels of consciousness, society, civilization, and barbarism. Collingwood argues that traditional social contract theory has failed to account for the continuing existence of the non-social community and its relation to the social community in the body politic. He is also critical of the tendency within ethics to confound right and duty. The publication of 120 pages of additional manuscript material in this revised edition demonstrates in more detail how Collingwood was determined to show that right and duty occupy different levels of rational practical consciousness. The additional writings also contain Collingwood's unequivocal rejection of relativism. David Boucher's introduction shows that The New Leviathan and The Idea of History are integrally related and that neither can be properly understood independently of the other. He is also concerned to show how many of Collingwood's ideas have a contemporary relevance, and that his ideas on barbarism are not so unusual as they might at first appear. 'A strange and fascinating book . . . The publication of this handsome new edition of The New Leviathan . . . is a welcome event.' Political Studies 'In his respectful and informative introduction David Boucher shows how The New Leviathan and the additional material appended to it fit in with Collingwood's thought as a whole.' History of Political Thought 'Throughout, the Introduction displays Boucher's usual mastery of the material, serious and probing approach, and judicious appraisal.' Collingwood Studies
2014 Reprint of 1942 Edition. Exact facsimile of the original edition, not reproduced with Optical Recognition Software. R. G. Collingwood (1889-1943) was a British philosopher and practicing archaeologist best known for his work in aesthetics and the philosophy of history. "The New Leviathan," originally published in 1942, a few months before the author's death, is the book which R. G. Collingwood chose to write in preference to completing his life's work on the philosophy of history. It was a reaction to the Second World War and the threat which Nazism and Fascism constituted to civilization. The book draws upon many years of work in moral and political philosophy and attempts to establish the multiple and complex connections between the levels of consciousness, society, civilization, and barbarism. Collingwood argues that traditional social contract theory has failed to account for the continuing existence of the non-social community and its relation to the social community in the body politic. He is also critical of the tendency within ethics to confound right and duty.
This early work by Robin G. Collingwood was originally published in 1942 and we are now republishing it with a brand new introductory biography. 'The New Leviathan' is an academic work on the subject of philosophy. Robin George Collingwood was born on 22nd February 1889, in Cartmel, England. He was the son of author, artist, and academic, W. G. Collingwood. He was greatly influenced by the Italian Idealists Croce, Gentile, and Guido de Ruggiero. Another important influence was his father, a professor of fine art and a student of Ruskin. He published many works of philosophy, such as Speculum Mentis (1924), An Essay on Philosophic Method (1933), and An Essay on Metaphysics (1940).
Why should modern philosophers read the works of R. G. Collingwood? His ideas are often thought difficult to locate in the main lines of development taken by twentieth-century philosophy. Some have read Collingwood as anticipating the later Wittgenstein, others have concentrated exclusively on the internal coherence of his thought. This work aims to introduce Collingwood to contemporary students of philosophy through direct engagement with his arguments. It is a conversation with Collingwood that takes as its subject matter the topics that interested him 'philosophy and method, philosophy of mind, language and logic, the historical imagination, art and expression, action, metaphysics and life' and which still preoccupy us today. --the first introductory book on this major modern philosopher --includes critical investigation of his thought --there is no similar work available
This is the first comprehensive study of the political philosophy of the British philosopher R. G. Collingwood, best known for his contributions to aesthetics and the philosophy of history. However his political thought, and in particular his book The New Leviathan, have been neglected, even dismissed in some quarters. Professor Boucher argues for the importance of this political theory and provides a perspicuous account of its development and originality. He contends that The New Leviathan is an attempt to reconcile philosophy and history, theory and practice. Collingwood's distinctive contribution to modern political and social thought is seen as his sustained project of distinguishing utility from right, and right from duty; the passion for history coincides with the ethical thought because Collingwood wishes to identify dutiful, or moral, action with a historical civilization. Drawing on a wealth of manuscript material, this book will prove invaluable to political philosophers and intellectual historians.
Rethinking R.G. Collingwood reviews Collingwood's thought via his own rethinking of Hegel. It establishes the revisionary character of Collingwood's defence of liberal civilization in theory and practice. Collingwood is seen as avoiding the pitfalls of Hegel's teleological historicism by developing an open and contestable reading of the rationality of liberal civilization, which neither reduces practice to theory nor philosophy to history. The contemporary relevance of Collingwood's standpoint is demonstrated by comparing it with those of recent defenders and critics of liberalism Rawls, Lyotard and MacIntyre.
"What do we fear most? Repetition or difference? The return of a barbarism that is remote and prehistoric or the advent of a barbarism that is technological as post-human?"