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Eric Voegelin on China and Universal Humanity: A Study of Voegelin’s Hermeneutic Empirical Paradigm aims to speak to comparative political theorists, philosophers, historians, sinologists, and anyone interested in understanding our current disorders and exploring a culturally non-specific paradigm for understanding equivalent practices and patterns in the global age, especially China and the West. Specifically, this book looks at Eric Voegelin’s (1901–1985) Theory of Order. It focuses on Voegelin’s interpretation of order/disorder, his penetration of the Tianxia (the Chinese Ecumene), and his comparison of two representative heterogenous Ecumenes in the ancient West and East. In doing so, the book explores the issue of universal humankind and the nature of order-searching.
The rise of Asia in global affairs has forced western thinkers to rethink their assumptions, theories, and conclusions about the region. Eric Voegelin’s Asian Political Thought brings together a mixture of established and rising scholars from both Asia and the West to reflect upon the political philosopher’s thought about China, Japan, Korea, Central Asia, and India. From Voegelin’s writings, readers will not only understand how Voegelin’s approach can illuminate the fundamental principles and issues about Asia but also what are the challenges and possibilities that Asia offers in the twentieth-first century. For those who want to move past the superficial commentary and clichés about Asia, Eric Voegelin’s Asian Political Thought is the book for you.
The Recurrence of the End Times: Voegelin, Hegel, and the Stop-History Movements explores the deep connection between modern political ideologies and the secular eschatological hopes and dreams of a post-Christian society. Focusing primarily upon the thought of 20th century German émigré political scientist Eric Voegelin, the book argues that we cannot understand the globalized world in which we live unless we appreciate the lasting influence of the various "End of History" speculators—specifically, G.W.F Hegel, Alexandre Kojève, and Francis Fukuyama. Through a Voegelinian lens, he dissects the relationship between these three thinkers, also claiming that while Voegelin may have misunderstood Hegel, his critiques of the Hegelian approach to history offer fresh and important perspectives on the contemporary world. This makes a forceful argument that the idea of history as a teleological path, leading toward some goal—whether perfect harmony between nations, a technocratic utopia, a return to some romanticized idyllic “state of nature,” or what Kojève and Fukuyama called the “universal and homogenous State”—has vast, and perverse, implications for the trajectory of American foreign and domestic policy.
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Revolutions: Finished and Unfinished, From Primal to Final is an important philosophical contribution to the study of revolution. It not only makes new contributions to the study of particular revolutions, but to developing a philosophy of revolution itself. Many of the contributors have been inspired by the philosophical approaches of Eric Voegelin or Eugen Rosenstock-Huessy, and the tension between these two social philosophies adds to the philosophical uniqueness and richness of the work.
Annotation This important new work is a major analysis of the foundation of Eric Voegelin's political science. Barry Cooper maintains that the writings Voegelin undertook in the 1940s provide the groundwork for the brilliant book that is one of his best known, The New Science of Politics. At the time of that book's publication, however, few were aware of the enormous knowledge and accomplished scholarship that lay behind its illuminating, although sometimes baffling, formulations. By focusing on several of the key chapters in Voegelin's eight- volume History of Political Ideas, especially the studies of Bodin, Vico, and Schelling, Cooper shows how those studies provide the basis for Voegelin's thought. Investigating Voegelin's study of Oriental influences on Western political "ideas," especially Mongol constitutional law, and his study of Toynbee, Cooper seeks to demonstrate the vast range of materials Voegelin used. Cooper contends that, as with other great thinkers, political crisis, specifically the world war of 1939-1945, stimulated Voegelin's intellectual and spiritual achievement. He provides an analysis of Voegelin's immediate concern with the course of World War II, his ability to understand those dramatic events in a large context, and his ability to provide an insightful account of the causes, the significance, and the consequences of the spiritual and political disorder that was evident all around him. In Eric Voegelin and the Foundations of Modern Political Science, Cooper makes the connection between Voegelin's political writings of the 1940s and the meditative interpretations that began to appear with the publication of Anamnesis and with the later volumes of Order and History much more intelligible than does any existing discussion of Voegelin. Scholars in intellectual history and political science will benefit enormously from this valuable new addition to Voegelin studies
By the time Eric Voegelin fled Hitler’s regime and made his way to the United States in 1938, he had already written four books criticizing Nazi racism, establishing what would be the focus of his life’s work: to account for the endemic political violence of the twentieth century. One of the most original political philosophers of the period, Voegelin has largely avoided ideological labels or categorizations of his work. Because of this, however, and because no one work or volume of his can do justice to his overall project, his work has been seen as difficult to approach. Drawing from the University of Missouri Press’s thirty-four-volume edition of The Collected Works of Eric Voegelin (1990-2009), Charles Embry and Glenn Hughes have assembled a selection of representative works of Voegelin, satisfying a longstanding need for a single volume that can serve as a general introduction to Voegelin’s philosophy. The collection includes writings that demonstrate the range and creativity of Voegelin’s thought as it developed from 1956 until his death in 1985 in his search for the history of order in human society. The Reader begins with excerpts from Autobiographical Reflections (1973), which include an orienting mixture of biographical information, philosophical motivations, and the scope of Voegelin’s project. It reflects key periods of Voegelin’s philosophical development, pivoting on his flight from the Gestapo. The next section focuses on Voegelin’s understanding of the contemporary need to re-ground political science in a non-positivistic, post-Weberian outlook and method. It begins with Voegelin’s historical survey of science and scientism, followed by his explanation of what political science now requires in his introduction to The New Science of Politics. Also included are two essays that exemplify the practice of this “new science.” Voegelin started his academic career as a political scientist, and these early essays indicate his wide philosophical vision. Voegelin recognized that a fully responsible “new science of politics” would require the development of a philosophy of history. This led to the writing of his magnum opus, the five-volume Order and History (1956–1985). This section of the Reader includes his introductions to volumes 1, 2 and 4 and his most essential accounts of the theoretical requirements and historical scope of a philosophy of history adequate to present-day scholarship and historical discoveries. In the course of his career, Voegelin came to understand that political science, political philosophy, and philosophy of history must have as their theoretical nucleus a sound philosophical anthropology based on an accurate philosophy of human consciousness. The next set of writings consists of one late lecture and four late essays that exemplify how Voegelin recovers the wisdom of classical philosophy and the Western religious tradition while criticizing modern misrepresentations of consciousness. The result is Voegelin’s contemporary accounts of the nature of reason, the challenge of truly rational discussion, and the search for divine origins and the life of the human spirit. During his philosophical journey, Voegelin addressed the historical situatedness of human existence, explicating the historicity of human consciousness in a manner that gave full due to the challenges of acknowledging both human immersion in the story of history and the ability of consciousness to arrive at philosophically valid truths about existence that are transhistorical. The essays in this final section present the culmination of his philosophical meditation on history, consciousness, and reality.