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Liberalism has been the leading political theory of the past three hundred years and, by far, the most dominant ideology. Many think tanks are associated with liberal ideas, and most Western countries are considered liberal democracies. But does liberalism really cover the wide range of political ideas found in Western civilization? Degrees of Freedom examines liberalism's universal claims and explains how liberal thinkers formulated insights that apply to all aspects of politics. It also contrasts liberalism and conservatism. Edwin van de Haar divides liberalism into three main variants: classical liberalism, social liberalism, and libertarianism. Without claiming that this is the only possible categorization of liberalism, he argues that this subdivision is the most comprehensible way out of liberal confusion. He explores how these forms of liberalism, found in popular parlance, relate to liberal political theory and ideology. Domestic politics and international relations are presented as a whole, in the firm belief that one cannot meaningfully present an overview of any tradition in political theory by stopping at national borders.
This book defines political ideology as a structural force that combines ideas, emotion, and people for the purpose of transforming political discourse. It advances a theoretical proposition concerning the creation of alternative modes of governance and proposes a general theory explains the reasons for the creation of political ideologies as an escape from perceived injustice. The theory also explains democracy's success and the failure of Communism and the Fascism. The purpose of any political ideology, whether Democracy, Fascism (and its varieties), or Communism, is to escape human suffering by combining ideas, emotion, and people in the production of fundamental societal change. Ideologies must possess these three variables to attain the necessary power to succeed as a political force. Power gives the ideology the structural ability to transform society, trapping the once free individual into the ideology.
This book is a critique of political essentialism, the doctrine that states that there is a single nature and destiny for human kind and that an elite is indispensable for bringing this about through political action. A systematic value philosophy is contrasted with ideological politics which includes novel theories of justice, freedom, equality and their relation. This book argues against Marxist accounts of social changes, and that the cause of modern revolutions and their aftermath is ideology and not economic factors. Ideology is articulated by political intellectuals who direct political movements. It also argues against ideologically based political thought.
A trenchant critique of established ideas in political philosophy and a provocative call for change Many contemporary political thinkers are gripped by the belief that their task is to develop an ideal theory of rights or justice for guiding and judging political actions. But in Philosophy and Real Politics, Raymond Geuss argues that philosophers should first try to understand why real political actors behave as they actually do. Far from being applied ethics, politics is a skill that allows people to survive and pursue their goals. To understand politics is to understand the powers, motives, and concepts that people have and that shape how they deal with the problems they face in their particular historical situations. Philosophy and Real Politics both outlines a historically oriented, realistic political philosophy and criticizes liberal political philosophies based on abstract conceptions of rights and justice.
Philosophy: Made Simple, Second Edition provides information pertinent to the fundamental philosophical problems. This book discusses the developments in philosophy. Organized into seven chapters, this edition begins with an overview of the usage of philosophy in the interpretation or evaluation of what is important or meaningful in life. This text then examines the intimate connections of political philosophy with ethics and with the social sciences. Other chapters consider some of the fundamental metaphysical problems that have persisted throughout the ages and examine the most popular metaphysical systems in the history of philosophy. This book discusses as well the aspect of philosophy that examines the intellectual questions that arise in considering religious views. The final chapter examines some of the main movements in modern philosophy. This book is a valuable resource for teachers as well as undergraduate and graduate students. Readers who are seeking the simplest introductions to philosophy will also find this book useful.
For political philosophers, Morris provides an epistemology that integrates social interests within a normative account of knowledge.
Consciencism Philosophy and Ideology for de-colonisation Kwame Nkrumah Kwame Nkrumah here sets out his personal philosophy,
This book fills a significant gap in current process scholarship by providing a detailed exposition of Whitehead's and Hartshorne's social and political writings, reconstructing their ideological commitments in depth, and placing them in their historical context. It focuses on four areas of inquiry: the individual and society; the ideals of freedom, equality, and democracy; the use of coercive force within and between societies; and the theory of social progress. As each feature of their political though is examined, Morris shows how Whitehead's and Hartshorne's political commitments are reflected in their metaphysical principles.
Hegel gave lecture series on aesthetics or the philosophy of art in various university terms, but never published a book of his own on this topic. His student, H. G. Hotho, compiled auditors' transcripts from these separate lecture series and produced from them the three volumes on aesthetics in the standard edition of Hegel's collected works. Annemarie Gethmann-Siefert has now published one of these transcripts, the Hotho transcript of the 1823 lecture series, and accompanied it with a very extensive introductory essay treating many issues pertinent to a proper understanding of Hegel's views on art. She persuasively argues that the evidence shows Hegel never finalized his views on the philosophy of art, but modified them in significant ways from one lecture series to the next. In addition, she makes the case that Hotho's compilation not only concealed this circumstance, by the harmony he created out of diverse source materials, but also imposed some of his own views on aesthetics, views that differ from Hegel's and that the ongoing interpretation of the aesthetics part of Hegel's philosophy has unfortunately taken to be Hegel's own. This translation of the German volume, which contains the first publication of the Hotho transcript and Gethmann-Siefert's essay, makes these important materials accessible to the English reader, materials that should put the English-speaking world's future understanding and interpretation of Hegel's philosophy of art on a sounder footing.