Download Free The Self And The Political Order Book in PDF and EPUB Free Download. You can read online The Self And The Political Order and write the review.

From the immemorial humans have lived together in groups. What it means to be a human being has no other basis than the interactions that take place in these groups. Politics then is the shaping of the necessary fact of social interaction. This volume concerns itself with the role of the individual in this social and political order. Including selections from both classical writers such as Plato, and contemporary scholars such as George Kareb, Michael Sandel, and Donna Haraway, the work examines one of the most fundemental questions of human society: what part do individual desires and concerns play, and what part should they play, in political society? How can we negotiate the relation between individuals and society, between the will of one and the mandate of the multitude? Strong's lengthy introduction provides an excellent framework that serves to unify these semial writings.
Nations are not trapped by their pasts, but events that happened hundreds or even thousands of years ago continue to exert huge influence on present-day politics. If we are to understand the politics that we now take for granted, we need to understand its origins. Francis Fukuyama examines the paths that different societies have taken to reach their current forms of political order. This book starts with the very beginning of mankind and comes right up to the eve of the French and American revolutions, spanning such diverse disciplines as economics, anthropology and geography. The Origins of Political Order is a magisterial study on the emergence of mankind as a political animal, by one of the most eminent political thinkers writing today.
The second volume of the bestselling landmark work on the history of the modern state Writing in The Wall Street Journal, David Gress called Francis Fukuyama's Origins of Political Order "magisterial in its learning and admirably immodest in its ambition." In The New York Times Book Review, Michael Lind described the book as "a major achievement by one of the leading public intellectuals of our time." And in The Washington Post, Gerard DeGrott exclaimed "this is a book that will be remembered. Bring on volume two." Volume two is finally here, completing the most important work of political thought in at least a generation. Taking up the essential question of how societies develop strong, impersonal, and accountable political institutions, Fukuyama follows the story from the French Revolution to the so-called Arab Spring and the deep dysfunctions of contemporary American politics. He examines the effects of corruption on governance, and why some societies have been successful at rooting it out. He explores the different legacies of colonialism in Latin America, Africa, and Asia, and offers a clear-eyed account of why some regions have thrived and developed more quickly than others. And he boldly reckons with the future of democracy in the face of a rising global middle class and entrenched political paralysis in the West. A sweeping, masterful account of the struggle to create a well-functioning modern state, Political Order and Political Decay is destined to be a classic.
Presents a new theory of the rise, evolution, decline, and collapse of political orders, exploring the impact of late-modernity upon the survival of democratic and authoritarian regimes.
This book develops a psychoanalytic theory of political correctness and the pristine self, which is defined as a self touched by nothing but love. It explores the damage that political correctness can do to social order. Applications include the breakdown of social capital, the financial crisis, and Occupy Wall Street. Long an issue for conservatives, alarm over political correctness has now spread to the liberal side of the political spectrum. As Schwartz argues, all have reason to be concerned. The psychology that underlies political correctness has the potential to be extremely destructive to social organization on every level. Schwartz discusses the primitive roots of political correctness and, through the use of case studies, shows its capacity for ruination. The book focuses on a transformation in the idea of the self, and specifically the rise of the pristine self. The problem is that, in truth, the world does not love us. This puts the pristine self at war with objective reality.
This book is perhaps the first systematic treatment of politics from the perspective of cultural psychology. Politics is a complex that psychology usually fails to understand— as it assumes a position in society that attempts to be free of politics itself. Politics is associated both with an everyday practice, and the dynamics of globalization; with the way group conflicts, ideologies, social representations and identities, are lived and co-constructed by social actors. The authors of the book address these issues through their research grounded in different parts of the world, on democracy and political order, the social representation of power, gender studies, the use of metaphors and symbolic power in political discourse, social identities and methodological questions. The book will be used by social and political psychologists but is also of interest to the other social sciences: political scientists, sociologists, anthropologists, educationalists, and it is at a level where sophisticated lay public would be able to appreciate its coverage. Its use in upperlevel college teaching is possible, and expected at graduate/postgraduate levels.
That we owe duties to others is a commonplace, the subject of countless philosophical treatises and monographs. Morality is interpersonal and other-directed, many claim. But what of what we owe ourselves? In Duty to Self, Paul Schofield flips the paradigm of interpersonal morality by arguing that there are moral duties we owe ourselves, and that in light of this, philosophers need to significantly rethink many of their views about practical reason, moral psychology, politics, and moral emotions. Among these views is the idea that divisions within a person's life enable her to relate to herself second-personally--that is, as though she were relating to a distinct other person--in the way required by morality. Further, there exist political duties owed to the self, which the state may coerce persons to perform. This amounts to a novel argument for paternalistic law, which appeals to considerations of right, justice, and freedom in order to justify coercing a person for their own sake--a liberal justification for an idea typically thought to be deeply at odds with liberalism. Schofield untangles how this view would impact various issues in applied ethics and political philosophy, for example, financial prudence and risk, the pursuit of the good life, and medical ethics. Duty to Self is essential for anyone working in moral and political philosophy or political theory.
Duncan Ivison sets out to map a subtle but significant addition to the political discourse on liberty. Using the political theories of Niccolo Machiavelli, John Locke, John Rawls, and Michel Foucault, Ivison contests one of the most famous distinctions in contemporary political philosophy: Isaiah Berlin's distinction between negative and positive liberty. Ivison explores a gradual shift of focus from the individual acting in accordance with authentic desires and beliefs to the actions of a self at liberty. One indication of this shift is an increasing tendency in the early modern period to ally liberty closely with ideas of security and stability. Liberal conceptions of government assume that the free choices of individuals are necessary to maintain a liberal political order with efficient markets and an effective rule of law. But free choices and actions, along with their intended and unintended effects, risk undermining some of the conditions that make such an order possible. Being free stands in contrast, classically, to being constrained by the intentional actions of other people. Ivison presses the relation between intentions and constraints a bit further, and investigates what happens to our conceptions of liberty when attention shifts from negative constraints to various enabling conditions.
In this pathbreaking book, Pierre Charbonnier opens up a new intellectual terrain: an environmental history of political ideas. His aim is not to locate the seeds of ecological thought in the history of political ideas as others have done, but rather to show that all political ideas, whether or not they endorse ecological ideals, are informed by a certain conception of our relationship to the Earth and to our environment. The fundamental political categories of modernity were founded on the idea that we could improve on nature, that we could exert a decisive victory over its excesses and claim unlimited access to earthly resources. In this way, modern thinkers imagined a political society of free individuals, equal and prosperous, alongside the development of industry geared towards progress and liberated from the Earth’s shackles. Yet this pact between democracy and growth has now been called into question by climate change and the environmental crisis. It is therefore our duty today to rethink political emancipation, bearing in mind that this can no longer draw on the prospect of infinite growth promised by industrial capitalism. Ecology must draw on the power harnessed by nineteenth-century socialism to respond to the massive impact of industrialization, but it must also rethink the imperative to offer protection to society by taking account of the solidarity of social groups and their conditions in a world transformed by climate change. This timely and original work of social and political theory will be of interest to a wide readership in politics, sociology, environmental studies and the social sciences and humanities generally.
The fundamental question of political theory, one that precedes all other questions about the nature of political life, is why there is a state at all. This book describes the foundations of stateless societies, why and how states emerge, and the basis of political obligation.