A study of cultural tradition. Sanford Budick reveals an operative concept of Western cultures: according to this concept, the art of freely receiving and handing on cultural tradition and the act of achieving moral and aesthetic freedom in sublime representation are the same phenomenon.
Cicero is one of the most influential thinkers in the history of Western political thought, and interest in his work has been undergoing a renaissance in recent years. The Ciceronian Tradition in Political Theory focuses entirely on Cicero’s influence and reception in the realm of political thought. Individual chapters examine the ways thinkers throughout history, specifically Augustine, John of Salisbury, Thomas More, Machiavelli, Montaigne, Hobbes, Locke, Adam Smith, and Edmund Burke, have engaged with and been influenced by Cicero. A final chapter surveys the impact of Cicero’s ideas on political thought in the second half of the twentieth century. By tracing the long reception of these ideas, the collection demonstrates not only Cicero’s importance to both medieval and modern political theorists but also the comprehensive breadth and applicability of his philosophy.
Part 1 includes an introduction to the entire series and to the enduring problems of philosophy. The critical tensions in Western thought are identified and the context is set for the great conversation that follows. This first part of the series is foundational, designed to teach basic facts about the philosophers and traditions covered. Classical Origins examines the origins of philosophy in the Greco-Roman world.
Offers an alternative history of critical theory in the context of the birth and transformation of the Western philosophical tradition. Rather than providing a summary survey, the book situates the production of theoretical texts within the geopolitical economy of just two pivotal cultural turns: the Platonic revolution and the Romantic revolution.
This book presents the first analysis and critique of the idea of practice as it has developed in the various theoretical traditions of the social sciences and the humanities. The concept of a practice, understood broadly as a tacit possession that is 'shared' by and the same for different people, has a fatal difficulty, the author argues. This object must in some way be transmitted, 'reproduced', in Bourdieu's famous phrase, in different persons. But there is no plausible mechanism by which such a process occurs. The historical uses of the concept, from Durkheim to Kripke's version of Wittgenstein, provide examples of the contortions that thinkers have been forced into by this problem, and show the ultimate implausibility of the idea of the interpersonal transmission of these supposed objects. Without the notion of 'sameness' the concept of practice collapses into the concept of habit. The conclusion sketches a picture of what happens when we do without the notion of a shared practice, and how this bears on social theory and philosophy. It explains why social theory cannot get beyond the stage of constructing fuzzy analogies, and why the standard constructions of the contemporary philosophical problem of relativism depend upon this defective notion.
In this volume the author focuses on how the work of Derrida has helped rework the themes of tradition, legacy and inheritance in Western philosophy. It includes readings of Derrida's texts that demonstrate the claims he makes cannot be understood without considering the way in which he makes those claims.
Monetary law is essential to the functioning of private transactions and international dealings by the state: nearly every legal transaction has a monetary aspect. Money in the Western Legal Tradition presents the first comprehensive analysis of Western monetary law, covering the civil law and Anglo-American common law legal systems from the High Middle Ages up to the middle of the 20th century. Weaving a detailed tapestry of the changing concepts of money and private transactions throughout the ages, the contributors investigate the special contribution made by legal scholars and practitioners to our understanding of money and the laws that govern it. Divided in five parts, the book begins with the coin currency of the Middle Ages, moving through the invention of nominalism in the early modern period to cashless payment and the rise of the banking system and paper money, then charting the progression to fiat money in the modern era. Each part commences with an overview of the monetary environment for the historical period written by an economic historian or numismatist. These are followed by chapters describing the legal doctrines of each period in civil and common law. Each section contains examples of contemporary litigation or statute law which engages with the distinctive issues affecting the monetary law of the period. This interdisciplinary approach reveals the distinctive conception of money prevalent in each period, which either facilitated or hampered the implementation of economic policy and the operation of private transactions.
Ellen Goodman uses extensive extracts from original writings to highlight the main themes of the Western legal tradition. The strength of the book is its clear focus on the heart of the tradition: constitutionalism, representative institutions and rule by law. Goodman links Christianity to its origins in Greek philosophy and Judaism. She delves into the position of the Roman Church as the tenuous, Dark Ages conduit. Feudalism lives and dies and the common law and parliament emerge. The author accurately and vividly charts the main currents, avoiding both the shoals and the myriad tributaries, and so enables readers to have a clearer and deeper understanding of our present legal system.
Unlike the West, India presents a fascinating example of a society where the pre-modern continues to co-exist with the modern. Modernity in Indian Social Theory explores the social variance between India and the West to show how it impacted their respective trajectories of modernity. A. Raghuramaraju argues that modernity in the West involved disinheriting the pre-modern, and temporal ordering of the traditional and modern. It was ruthlessly implemented through programmes of industrialization, nationalism, and secularism. This book underscores that India did not merely the Western model of modernity or experience a temporal ordering of society. It situates this sociological complexity in the context of the debates on social theory. The author critically examines various discourses on modernity in India, including Partha Chatterjee’s account of Indian nationalism; Javeed Alam’s reading of Indian secularism; the use of the term pluralism by some Indian social scientists; and Gopal Guru’s emphasis on the lived Dalit experience. He also engages with the readings on key thinkers including Vivekananda, Aurobindo, Gandhi, and Ambedkar.