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An honest man?: Rousseau's critique of Locke's character education 一个诚实的人?卢梭对洛克人格教育的批判
IF 1.1 Q2 POLITICAL SCIENCE Pub Date : 2023-02-09 DOI: 10.1177/14748851231153567
Timothy T Tennyson, Michelle Schwarze
John Locke's educational program has long been considered to have two primary aims: to habituate children to reason and to raise children capable of meeting the demands of citizenship that he details in his Two Treatises of Government. Yet Locke's educational prescriptions undermine citizens’ capacity for honesty, a critical political virtue for Locke. To explain how Locke's educational prescriptions are self-undermining, we turn to Rousseau's extended critique of Locke's Some Thoughts on Education in his Émile. We argue that Rousseau explains why such an education allows a natural desire to dominate to flourish, rendering children who receive it dishonest and incapable of self-government. Rousseau's critique exposes how a liberal education focused solely on autonomy cannot produce the kinds of citizens a Lockean politics requires.
约翰·洛克的教育计划长期以来被认为有两个主要目的:使孩子习惯于推理,培养孩子有能力满足他在《政府论》中详述的公民要求。然而,洛克的教育处方削弱了公民诚实的能力,而诚实是洛克重要的政治美德。为了解释洛克的教育处方是如何自我破坏的,我们转向卢梭在他的Émile中对洛克的一些教育思想的扩展批判。我们认为,卢梭解释了为什么这样的教育允许一种自然的统治欲望蓬勃发展,使接受这种教育的孩子不诚实,不能自治。卢梭的批判揭示了仅仅关注自治的自由教育是如何不能产生洛克政治所要求的那种公民的。
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引用次数: 0
Representative government as anti-imperialism: Edward Carpenter's radical critique of Victorian civilization 作为反帝国主义的代议制政府:爱德华·卡朋特对维多利亚文明的激进批判
IF 1.1 Q2 POLITICAL SCIENCE Pub Date : 2023-01-09 DOI: 10.1177/14748851221143610
Théophile Deslauriers
This paper examines the relationship between the critique of civilization, anti-imperialism, gender and representative government in the political thought of the neglected communist, environmentalist, and gay liberationist Edward Carpenter (1844–1929). In recent years, there has been a dramatic growth in the historical literatures on anti-imperialism and representative government, yet these two topics are rarely connected. Meanwhile, a voluminous literature on the concept of civilization and its role in British imperialism has largely ignored its role in justifying social and political domination in Britain itself. Carpenter's writings on these topics are important because he offers a defense of the value of representative government that is grounded in his anti-imperialism. Furthermore, his critique of civilization led him to connect problems of social domination in India to the struggles of women, homosexuals, and the working class. These groups ought in turn to be enfranchised and given roles in the functioning of the state.
本文考察了被忽视的共产主义者、环保主义者和同性恋解放主义者爱德华·卡彭特(1844–1929)政治思想中对文明、反帝国主义、性别和代议制政府的批判之间的关系。近年来,反帝国主义和代议政府的历史文献有了显著的增长,但这两个主题很少联系在一起。与此同时,关于文明概念及其在英国帝国主义中的作用的大量文献在很大程度上忽视了它在证明英国自身的社会和政治统治方面的作用。卡彭特关于这些主题的著作之所以重要,是因为他捍卫了以反帝国主义为基础的代议制政府的价值。此外,他对文明的批判使他将印度的社会统治问题与女性、同性恋者和工人阶级的斗争联系起来。反过来,这些团体应该被授予选举权,并在国家运作中发挥作用。
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引用次数: 0
Tacit consent and political legitimacy 默许与政治合法性
IF 1.1 Q2 POLITICAL SCIENCE Pub Date : 2022-12-19 DOI: 10.1177/14748851221143612
Matej Cíbik
Though historically important, the notion of tacit consent plays little role in contemporary discussions of political legitimacy. The idea, in fact, is often dismissed as obviously implausible. The ambition of this paper is to challenge this assumption and show that tacit consent can become a key ingredient in a theory of legitimacy. Instead of defining tacit consent through residence (where, according to John Locke or Plato's Socrates, staying in the country amounts to tacitly consenting to its system of rule), the paper explores a different strategy, delimiting tacit consent as an absence of active dissent. The basic idea starts from the fact that widespread anti-government protests and demonstrations always carry a potent delegitimating force. Political legitimacy is therefore never permanent and unchangeable, regardless of the nature of the regime, and can be undermined at all times by active dissent from the population. Having established the relationship between dissent and delegitimation of political power, even the inverted, stronger claim is defended: the absence of active dissent (i.e., tacit consent) can, under certain circumstances, serve to legitimize political power. The paper sets up and defends several conditions that need to be met for the right normative mandate to be created by the population tacitly accepting the existing power arrangements. If those are fulfilled (especially when full freedom of expression and information is granted), tacit consent can become a vital element of political legitimacy.
虽然在历史上很重要,但默许的概念在当代政治合法性的讨论中几乎没有作用。事实上,这种想法常常被认为是明显不可信的。本文的目标是挑战这一假设,并表明默许可以成为合法性理论的关键因素。本文没有通过居住来定义默许(根据约翰·洛克或柏拉图的苏格拉底的说法,在这个国家呆着就等于默认了它的统治体系),而是探索了一种不同的策略,将默许定义为没有积极的异议。其基本思想源于这样一个事实,即广泛的反政府抗议和示威活动总是带有一种强大的削弱合法性的力量。因此,无论政权的性质如何,政治合法性从来都不是永久和不可改变的,而且随时可能被民众的积极异议所破坏。在确立了持不同政见者与政治权力的非合法性之间的关系之后,即使是相反的、更有力的主张也得到了辩护:在某些情况下,没有积极的持不同政见者(即默许)可以使政治权力合法化。本文提出并捍卫了几个条件,这些条件需要满足,才能使民众默认接受现有的权力安排,从而创造正确的规范性授权。如果这些得以实现(尤其是在言论和信息完全自由的情况下),默许可以成为政治合法性的一个重要因素。
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引用次数: 0
Ambivalent thinking amid pandemic biopolitics 疫情生物政治中的模糊思维
IF 1.1 Q2 POLITICAL SCIENCE Pub Date : 2022-12-08 DOI: 10.1177/14748851221143450
Chris Hall
This review article surveys recent work in political theory that has brought together biopolitics and the COVID-19 pandemic. Centered on 2021 books by Giorgio Agamben and Benjamin Bratton, the essay outlines prominent visions of “negative” (Agamben) and “positive” (Bratton) biopolitical responses to the pandemic, engages public reactions to these approaches, and reassesses the position of biopolitical thinking in light of these. In doing so, the article recalls the foundations and original interventions of biopolitical theory, calling for a renewed engagement with the perspectives afforded by biopolitics that pushes past the negative/positive binary. Ultimately, the essay gathers together major developments in biopolitical thinking today, counters moves to discard the theoretical approach despite the limitations of recent examples, and repositions biopolitics as an ambivalent tool for political thought and practice going forward.
本文综述了最近将生物政治与COVID-19大流行联系在一起的政治理论工作。本文以乔治·阿甘本(Giorgio Agamben)和本杰明·布拉顿(Benjamin Bratton) 2021年出版的书籍为中心,概述了对疫情的“消极”(阿甘本)和“积极”(布拉顿)生物政治反应的突出观点,结合公众对这些方法的反应,并根据这些观点重新评估了生物政治思维的地位。在此过程中,文章回顾了生命政治理论的基础和最初的干预措施,呼吁重新参与生命政治所提供的观点,超越消极/积极的二元对立。最后,本文汇集了当今生命政治思想的主要发展,反对放弃理论方法的举动,尽管最近的例子有局限性,并将生命政治重新定位为政治思想和实践向前发展的矛盾工具。
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引用次数: 1
The relevance of the eighteenth century to modern political theory 十八世纪与现代政治理论的相关性
IF 1.1 Q2 POLITICAL SCIENCE Pub Date : 2022-12-07 DOI: 10.1177/14748851221141030
J. Alexander
The eighteenth century is still the bottleneck of the history of political theory: the century that separates pre-economic theorists such as Machiavelli, Bodin and Hobbes from post-economic theorists such as Hegel, Mill and Marx. Political thinking became immeasurably much more complicated in the eighteenth century: and yet historians, after at least half a century of extremely judicious scholarship, still have difficulty explaining its significance for contemporary theory. Sagar's Adam Smith Reconsidered is an important contribution to the attempt to clarify just how modern political theorists should look backward – without hastening back to the abstractions of the seventeenth century or remaining confined to particular involutions of the nineteenth century. Its specific originality is in drawing attention to two important ideas of Adam Smith, seldom seen clearly or at all, ‘the quirk of rationality’ and ‘the conspiracy of merchants’. Political theorists as well as historians of political thought will benefit from familiarising themselves with these ideas.
十八世纪仍然是政治理论史上的瓶颈:这个世纪将马基雅维利、博丁和霍布斯等前经济理论家与黑格尔、密尔和马克思等后经济理论家区分开来。政治思想在18世纪变得极其复杂:然而,历史学家在至少半个世纪的极其明智的学术研究之后,仍然难以解释其对当代理论的意义。萨加的《亚当·斯密的反思》是对澄清现代政治理论家应该如何向后看的一个重要贡献,而不是匆忙回到17世纪的抽象概念,或者仍然局限于19世纪的特定内卷。它的独特之处在于引起人们对亚当·斯密的两个重要思想的关注,这两个思想很少被清楚地看到,即“理性的怪癖”和“商人的阴谋”。政治理论家和政治思想历史学家都将从熟悉这些思想中受益。
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引用次数: 0
Gentrification and everyday democracy 中产阶级化和日常民主
IF 1.1 Q2 POLITICAL SCIENCE Pub Date : 2022-11-08 DOI: 10.1177/14748851221137510
Jamie Draper
This article diagnoses a novel problem with gentrification: that it can hinder valuable forms of everyday democratic communication. In order to make this argument, I develop a democratic interpretation of Iris Marion Young's ‘ideal of city life’, according to which social differentiation is valuable because of the epistemic role that it plays in the production and circulation of diverse social perspectives. I then leverage that ideal to examine two kinds of spatial and demographic changes associated with gentrification: community disintegration in enclaves and homogenisation in public spaces. I argue that community disintegration in enclaves can make the production of social perspectives within disadvantaged communities more difficult. I then argue that homogenisation in public spaces can undermine the role of such spaces as sites of democratic performance for the wider circulation of social perspectives in the public sphere. Finally, I reflect on the reach of my argument for broader judgements about the permissibility of policies that foster or permit gentrification.
这篇文章诊断了士绅化的一个新问题:它会阻碍有价值的日常民主交流形式。为了提出这一论点,我对Iris Marion Young的“城市生活理想”进行了民主的解释,根据这种解释,社会差异是有价值的,因为它在不同社会观点的生产和流通中起着认知作用。然后,我利用这一理想来研究与中产阶级化相关的两种空间和人口变化:飞地的社区解体和公共空间的同质化。我认为,飞地中的社区解体会使弱势社区的社会观点产生更加困难。然后,我认为公共空间的同质化会破坏这些空间作为民主表演场所的作用,从而使公共领域的社会观点得到更广泛的传播。最后,我反思了我的论点对促进或允许中产阶级化的政策的可容许性的更广泛判断的影响。
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引用次数: 2
To tighten or relax social bonds?: Vietnamese criticism and self-criticism, and liberal self-exploration 收紧或放松社会关系?:越南人的批评与自我批评与自由主义的自我探索
IF 1.1 Q2 POLITICAL SCIENCE Pub Date : 2022-11-07 DOI: 10.1177/14748851221135991
Kevin D. Pham
Among contemporary liberal political theorists in the West, there appears to be a standoff between two camps. One camp promotes tighter social bonds through collective responsibility and patriotic fellow-feeling while the other insists on the need for relaxed social bonds through respect for individual freedom. This essay shows how two Vietnamese thinkers—Ho Chi Minh (1872–1969) and Nguyen Manh Tuong (1909–1997)—can help move this intractable debate about collective responsibility and individual freedom beyond statements of principle to a more pragmatic discussion of what should be done to maintain a healthy polity. They present an alternative to the static standoff, arguing that dynamic oscillation between two activities can forge national fraternal solidarity while also respecting individual freedom when the needs arise: ‘criticism and self-criticism' which tightens social bonds, and ‘liberal self-exploration' which relaxes social bonds.
在当代西方自由主义政治理论家中,似乎存在两个阵营之间的对峙。一个阵营通过集体责任和爱国同胞的感情来促进更紧密的社会纽带,而另一个阵营则坚持需要通过尊重个人自由来放松社会纽带。这篇文章展示了两位越南思想家——胡志明(1872-1969)和阮(1909-1997)——如何帮助将这场关于集体责任和个人自由的棘手辩论从原则声明转移到更务实的讨论中,讨论应该做些什么来维持一个健康的政体。他们提出了一种替代静态僵局的方法,认为这两种活动之间的动态振荡可以建立国家兄弟般的团结,同时在需要时尊重个人自由:“批评和自我批评”可以收紧社会纽带,“自由的自我探索”可以放松社会纽带。
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引用次数: 0
Murray Bookchin and the value of democratic municipalism 默里·布克金和民主市政主义的价值
IF 1.1 Q2 POLITICAL SCIENCE Pub Date : 2022-10-11 DOI: 10.1177/14748851221128248
Cain Shelley
Recent debates about the most appropriate political agents for realising social justice have largely focused on the potential value of national political parties on the one hand, and trade unions on the other. Drawing on the thought of Murray Bookchin, this article suggests that democratic municipalist agents – democratic associations of local residents that build and empower neighbourhood assemblies and improve the municipal provision of basic goods and services – can often also make valuable contributions to projects of just social change. I identify a long-term and a more short-term argument for the value of democratic municipalist agency in Bookchin's thought and claim that the latter provides a compelling case for the valuable contributions this form of action can make to the achievement of a wide variety of visions of social justice. This provides a useful partial corrective to recent political theorising about the nature of the partisanship and trade unionism necessary to secure social justice.
最近关于实现社会正义的最合适的政治手段的辩论,主要集中在国家政党和工会的潜在价值上。本文借鉴Murray Bookchin的思想,提出民主的市政代理人——建立和授权社区集会、改善市政提供的基本商品和服务的当地居民的民主协会——往往也可以为公正的社会变革项目做出宝贵的贡献。我在布克金的思想中发现了民主市政机构价值的一个长期和一个更短期的论点,并声称后者提供了一个令人信服的案例,证明这种形式的行动可以为实现各种各样的社会正义愿景做出宝贵贡献。这对最近关于党派之争和工会主义的本质的政治理论提供了有益的部分纠正,而工会主义是确保社会正义所必需的。
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引用次数: 2
Service, reciprocity, and remedy: From Confucian meritocracy to Confucian democracy 服务、互惠、补救:从儒家精英政治到儒家民主
IF 1.1 Q2 POLITICAL SCIENCE Pub Date : 2022-09-26 DOI: 10.1177/14748851221127689
Sungmoon Kim
One of the most notable features in recent Confucian political theory is the advocacy of political meritocracy. Though Confucian meritocrats’ controversial institutional design has been subject to critical scrutiny, less attention has been paid to their underlying normative claims. This paper aims to investigate the two justificatory conditions of Confucian political meritocracy—the service condition and the reciprocity condition—in light of classical Confucianism and with special attention to moral disagreement. Finding the normative argument for Confucian political meritocracy both incomplete (in light of classical Confucianism) and implausible (under the circumstances of moral disagreement), it proposes Confucian constitutional democracy as an alternative that can meet the three conditions of the good Confucian polity—service, reciprocity, and remedy—by reconceiving the people's well-being in terms of their basic rights, as well as by promoting constitutional dialogue among the three branches of the government.
近代儒家政治理论最显著的特点之一就是提倡政治精英主义。尽管儒家精英阶层有争议的制度设计受到了严格的审查,但人们对其潜在的规范主张关注较少。本文以儒家经典思想为切入点,着重考察儒家政治精英政治的两种正当性条件——服务条件和礼尚往来条件。由于发现儒家政治精英政治的规范性论证既不完整(在古典儒家的背景下),也不可信(在道德分歧的情况下),它提出了儒家宪政民主作为一种替代方案,以满足良好的儒家政治的三个条件——服务、互惠,以及补救措施——从人民的基本权利方面重新认识人民的福祉,并促进政府三个部门之间的宪法对话。
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引用次数: 0
Envy, self-esteem, and distributive justice 嫉妒、自尊和分配正义
IF 1.1 Q2 POLITICAL SCIENCE Pub Date : 2022-09-21 DOI: 10.1177/14748851221125572
Vegard Stensen
Most agree that envy, or at least the malicious kind(s), should not have any role in the moral justification of distributive arrangements. This paper defends a contrary position. It argues that at the very least John Rawls, Axel Honneth and others that care about the social bases of self-esteem have good reasons to care about the levels of envy that different distributive principles reliably generate. The basic argument is that (1) envy involves a particular kind of harm to self-esteem such that excluding envy-avoidance from the more general commitment to protect self-esteem requires a justification. (2) There are no strong reasons for this exclusion. I discuss three objections to the second premise: that envy is irrational, that it is unfair to prevent and compensate for it, and that envy-avoidance is unreasonable due to the vicious or antisocial nature of envy. The response is that envy can be rational with respect to opportunities for attaining social esteem; that it is not unfair to prevent or compensate for envy that is reasonably unavoidable and relatively burdensome; and the kind of envy-avoidance I defend does not appear unreasonable if distinguished from a form of preference-satisfaction.
大多数人都认为嫉妒,或者至少是恶意的嫉妒,不应该在分配安排的道德正当性中发挥任何作用。本文为相反的立场辩护。它认为,至少约翰·罗尔斯、阿克塞尔·洪内斯和其他关心自尊的社会基础的人有充分的理由关心不同分配原则可靠产生的嫉妒程度。基本论点是:(1)嫉妒涉及对自尊的一种特殊伤害,因此将避免嫉妒排除在保护自尊的更普遍承诺之外需要有正当理由。(2) 这种排斥没有充分的理由。我讨论了对第二个前提的三个反对意见:嫉妒是不理性的,预防和补偿嫉妒是不公平的,以及由于嫉妒的恶性或反社会性质,避免嫉妒是不合理的。对此的回应是,嫉妒在获得社会尊重的机会方面是合理的;防止或补偿嫉妒是不公平的,嫉妒是不可避免的,也是相对繁重的;我所捍卫的那种避免嫉妒的行为,如果与一种形式的偏好满足区分开来,似乎并不是不合理的。
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引用次数: 0
期刊
European Journal of Political Theory
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