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Roe Fremstedal: Kierkegaard on Self, Ethics, and Religion: Purity or Despair. (Cambridge: Cambridge University Press, 2022. Pp. xv, 279.) 《克尔凯郭尔论自我、伦理与宗教:纯洁还是绝望》。(剑桥:剑桥大学出版社,2022。第15页,279页)
Q3 Social Sciences Pub Date : 2022-09-02 DOI: 10.1017/s0034670522000766
R. Wyllie
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引用次数: 0
Stuart Elden: The Early Foucault. (Cambridge: Polity, 2021. Pp. xiv, 281.) 斯图尔特·埃尔登:早期的福柯。(剑桥:Polity,2021。第xiv页,281页。)
Q3 Social Sciences Pub Date : 2022-09-02 DOI: 10.1017/s0034670522000614
Colin Koopman
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引用次数: 0
Aaron L. Herold: The Democratic Soul: Spinoza, Tocqueville, and Enlightenment Theology. (Philadelphia: University of Pennsylvania Press, 2021. Pp. ix, 241.) 亚伦·l·赫罗尔德:《民主的灵魂:斯宾诺莎、托克维尔和启蒙神学》。(费城:宾夕法尼亚大学出版社,2021。第9页,241页。)
Q3 Social Sciences Pub Date : 2022-09-02 DOI: 10.1017/s0034670522000602
R. G. Rodríguez
in turn must go down to live in the common dwelling place of the others. . . . And because you’ve seen the truth about fine, just, and good things, you’ll know each image for what it is” (Rep. 520b–c). Leaders like Nelson Mandela, who exhibited the principles of the weaver model, understand that their experience of justice and forgiveness obligates them to teach and lead others. Also, leaders with similar training may be motivated to step forward so that “someone worse” than themselves will not rule them (Rep. 347c). This brief account of leadershipmotivation could help leaders choose a more appropriate leadership model for their circumstances. Overall, the book offers a practical and accessible account of how Plato’s ancient leadership models can inform and guide today’s leaders. The leader exemplars presented with each model add a depth and personal connection for readers who are facing similar business, technological, and political challenges. Leaders are reminded that they are not alone, but are part of a historical line of leaders who were motivated to shape a more just, healthy, and inclusive world.
反过来必须去住在别人的共同住所. . . .因为你看到了美好、公正和美好事物的真相,你就会知道每一张图片是什么。”纳尔逊·曼德拉(Nelson Mandela)等展现了韦弗模式原则的领导人明白,他们的正义和宽恕经历使他们有义务教导和领导他人。同样,受过类似训练的领导者可能会被激励挺身而出,这样比自己“更差”的人就不会统治他们(众议员347c)。对领导动机的简要说明可以帮助领导者根据自己的情况选择更合适的领导模式。总的来说,这本书提供了一个实用的和可访问的帐户柏拉图的古老的领导模式如何可以通知和指导今天的领导人。每个模型中呈现的领导者范例为面临类似商业、技术和政治挑战的读者增加了深度和个人联系。我们提醒各国领导人,他们并不孤单,而是历史上众多领导人中的一员,他们被激励去塑造一个更加公正、健康和包容的世界。
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引用次数: 0
Moral Empire and the Global Meaning of Gandhi's Anti-imperialism 道德帝国与甘地反帝国主义的全球意义
Q3 Social Sciences Pub Date : 2022-09-01 DOI: 10.1017/S0034670522000560
Nazmul S. Sultan
Abstract Gandhi famously shook the foundations of the British Empire and sparked the beginning of a new anti-imperial era. But his critique of empire does not quite fit the familiar script of twentieth-century anti-imperialism. Gandhi's positions ranged from sincere expressions of imperial loyalty to a condemnation of English civilization while endorsing its moral empire, to an unqualified disavowal of the Britsh Empire without necessarily claiming independence. Reconstructing the long arc of his (anti-)imperial thought, this article shows that the idea of empire operated in the early Gandhi's thought in two ways: as the authorizing source of the rights of Indians and as the addressee of political claims. This genealogy helps explain the complex trajectory of his two separate breaks from empire. The article ultimately suggests that the key to understanding the global resonance of Gandhi's ideas lies in his transformation of the imperial adversary into a universal addressee of action.
甘地动摇了大英帝国的根基,开启了一个新的反帝国主义时代。但他对帝国的批判并不完全符合人们熟悉的20世纪反帝国主义的脚本。甘地的立场多种多样,从真诚地表达对帝国的忠诚,到谴责英国文明,同时支持其道德帝国,再到无条件地否认大英帝国,但不一定要求独立。本文通过重构甘地反帝国思想的长弧,揭示了帝国思想在甘地早期思想中的两种运作方式:一是作为印度人权利的授权来源,二是作为政治诉求的接受者。这种家谱有助于解释他两次脱离帝国的复杂轨迹。文章最后指出,理解甘地思想在全球引起共鸣的关键在于他将帝国主义的对手转变为行动的普遍接受者。
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引用次数: 1
Dominic Scott and R. Edward Freeman: Models of Leadership in Plato and Beyond. (New York: Oxford University Press, 2021. Pp. 225.) 多米尼克·斯科特和r·爱德华·弗里曼:《柏拉图及其后的领导模式》。纽约:牛津大学出版社,2021。225页。)
Q3 Social Sciences Pub Date : 2022-08-30 DOI: 10.1017/s0034670522000638
David C. Bauman
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引用次数: 0
Sara Brill: Aristotle on the Concept of Shared Life. (Oxford: Oxford University Press, 2020. Pp. x, 281.) 萨拉·布里尔:亚里士多德关于共享生活的概念。(牛津:牛津大学出版社,2020。页x, 281。)
Q3 Social Sciences Pub Date : 2022-08-23 DOI: 10.1017/S0034670522000584
David J. Riesbeck
ity.” She asks: “Will this hope prove more solid than Priam’s, or is it, like his, a child of the inability to come to terms with the inescapable limits mortality imposes on us?” (233). Pangle nevertheless concludes on amore positive note. By her book’s end, the wholeness possible through philosophy becomesmore transcendent, and in her final word on the matter, Pangle finds Aristotle teaching that, however much we ought to make our home in the world, “we are right to divine that what is the very best in us somehow transcends, somehow must transcend this plane. . . .We can be true to ourselves only when we strive, in one such way or another, to reach the divine” (275). In the end, does Aristotle counsel against religious pursuit? Is the highest life incompatible with hope for what is beyond our human limits? Or is the deep desire for the divine that we hear in St. Augustine’s cry in fact part and parcel of the philosophic life?
”。她问道:“这个希望会比普里阿摩斯的更坚定吗?还是像他一样,是一个无法接受死亡强加给我们的不可避免的限制的孩子?””(233)。尽管如此,潘格尔还是给出了一个积极的结论。在她的书的结尾,通过哲学的整体性变得更加超越,在她对这个问题的最后一句话中,Pangle发现亚里士多德教导说,无论我们应该在世界上建立我们的家,“我们有权利预言我们最好的东西在某种程度上超越,某种程度上必须超越这个平面. . . .我们只有在我们努力的时候才能真实地对待自己,以这样或那样的方式,达到神圣的境界”(275)。最后,亚里士多德反对宗教追求吗?难道最高境界的生活与超越人类极限的希望不相容吗?还是我们在圣奥古斯丁的呼喊中听到的对神的深切渴望实际上是哲学生活的一部分?
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引用次数: 0
Teaching by Contradictions: Montesquieu's Subversion of Piety in The Spirit of the Laws 矛盾的教学:孟德斯鸠在《法的精神》中对虔诚的颠覆
Q3 Social Sciences Pub Date : 2022-08-18 DOI: 10.1017/S0034670522000651
Timothy Brennan
Abstract Building on studies by Thomas L. Pangle and Robert C. Bartlett, this article contends that Montesquieu's rhetorical moderation with respect to religion in The Spirit of the Laws serves a substantively radical project, that is, the gradual diminution of religious devotion through the spread of liberal-commercial civilization. Taking up the major passages of praise for religion in general and for Christianity in particular, I examine the strategy that allows Montesquieu to claim the mantle of moderation in spite of his radicalism on this crucial issue: allowing his prominently advertised positions to be undercut by his own historical observations and comparisons, and thus teaching by contradictions. I also argue that, notwithstanding his claim to be treating faith merely from a practical point of view, Montesquieu offers a theoretical challenge to revealed religion.
本文以托马斯·l·庞格尔和罗伯特·c·巴特利特的研究为基础,认为孟德斯鸠在《法的精神》中对宗教的修辞节制服务于一个本质上激进的项目,即通过自由商业文明的传播逐渐减少宗教虔诚。拿起对宗教的赞美,尤其是对基督教的赞美,我研究了孟德斯鸠的策略,尽管他在这个关键问题上是激进的,但他还是声称自己是温和的:允许他突出的宣传立场被他自己的历史观察和比较所削弱,从而通过矛盾来教学。我还认为,尽管孟德斯鸠声称仅仅从实践的角度看待信仰,但他对启示宗教提出了理论上的挑战。
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引用次数: 0
Melissa M. Matthes: When Sorrow Comes: The Power of Sermons from Pearl Harbor to Black Lives Matter. (Cambridge, MA: Harvard University Press, 2021. Pp. viii, 428.) 梅丽莎·m·马蒂斯:《当悲伤来袭:从珍珠港到黑人的生命也重要》。马萨诸塞州剑桥:哈佛大学出版社,2021年。第8页,428页)
Q3 Social Sciences Pub Date : 2022-06-20 DOI: 10.1017/s0034670522000420
Bryan M. Santin
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引用次数: 0
Review Essay: Xenophon as Philosopher 书评:色诺芬作为哲学家
Q3 Social Sciences Pub Date : 2022-06-17 DOI: 10.1017/S0034670522000547
G. McBrayer
Xenophon's reputation as a thinker of the highest order has been rehabilitated thanks principally to the work of Leo Strauss, his students, and his students’ students in political theory. Evidence of Xenophon's rehabilitated reputation is also the recent growth in Xenophon studies in academic fields outside political theory—classics, history, and philosophy—by scholars who are unaffiliated with Strauss, some of whom are even deeply critical of him, among them Paul Cartledge, Louis-André Dorion, Vivienne Gray, and Christopher Tuplin. There is also the success of the Landmark editions of Xenophon's Hellenika and Anabasis. To this growing body of scholarly literature, three monographs devoted to Xenophon's Socratic writings are now added. Thomas Pangle has written two excellent books, The Socratic Way of Life: Xenophon's “Memorabilia” and Socrates Founding Political Philosophy in Xenophon's “Economist,” “Symposium,” and “Apology.” Additionally, Dustin Sebell has written a penetrating analysis of Book IV of Xenophon's Memorabilia, titled Xenophon's Socratic Education: Reason, Religion, and the Limits of Politics.
色诺芬作为最高级别思想家的声誉已经恢复,这主要归功于利奥·施特劳斯,他的学生,以及他的学生的学生在政治理论方面的工作。色诺芬名声恢复的证据,还有最近在政治理论以外的学术领域——经典、历史和哲学——对色诺芬研究的增长,这些学者与施特劳斯无关,其中一些人甚至对他持深刻的批评态度,其中包括保罗·卡特利奇(Paul Cartledge)、路易斯·安德烈·多里安(louis - andr Dorion)、薇薇安·格雷(Vivienne Gray)和克里斯托弗·图普林(Christopher Tuplin)。标志性版本的色诺芬的《海伦妮卡》和《阿纳巴西斯》也取得了成功。在这个不断增长的学术文献中,现在又增加了三本专门研究色诺芬苏格拉底著作的专著。托马斯·庞格尔写了两本优秀的书,苏格拉底的生活方式:色诺芬的“纪念品”和苏格拉底在色诺芬的“经济学家”,“研讨会”和“道歉”中创立的政治哲学。此外,达斯汀·塞贝尔对色诺芬的《大事记》第四卷作了精辟的分析,题为《色诺芬的苏格拉底教育:理性、宗教和政治的局限》。
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引用次数: 0
Eric O. Springsted: Simone Weil for the Twenty-First Century. (Notre Dame, IN: University of Notre Dame Press, 2021. Pp. xxi, 260.) Eric O. Springsted: 21世纪的Simone Weil。圣母大学,印第安纳州:圣母大学出版社,2021。第21页,260页。)
Q3 Social Sciences Pub Date : 2022-06-17 DOI: 10.1017/s0034670522000481
D. Hammer
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Review of Politics
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