An Introduction to Political Thought, second edition: An by Peri Roberts

By Peri Roberts

Your conceptual toolkit for the learn of political thoughtPraise for the 1st edition'This turns out rather to were written with the first-year scholar in brain. The editors write in a manner that's transparent, clever and interesting with no being in any respect condescending.'Politics reports assessment New for this version* fresh bankruptcy on overseas political notion, reflecting essentially the most outstanding advancements in modern political theoryThis textbook can provide all of the vocabulary you would like - political, conceptual and historic - to have interaction optimistically and deeply with political concept and the ethical and political worlds within which we live.It strains the background of political notion from Plato and Aristotle to Kymlicka and Rorty, following a special twin constitution that introduces key thinkers and center strategies jointly, making it appropriate for any path constitution

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Extra resources for An Introduction to Political Thought, second edition: An Introduction to Political Thought: A Conceptual Toolkit

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We are all equally aware that we do not think it proper for us to succumb to our desires every time we experience them. If we do so we might, for example, descend into gluttony, lose our friends if we fail to temper our desire for riches in our dealings with them, or lose our jobs if we succumb every time we want to laze around in bed watching television all day. Nor are we capable of satisfying all our desires at once. Plato identifies the faculty that takes a broader look at our interests, balancing and judging between our desires and at times suppressing them, as reason.

It is important, now that we have seen Plato’s specific answers to this range of questions, that we step back and ask ourselves what we can take from Plato to help us answer our own versions of these questions. Just like the Greeks we are confronted by alternative ways of life and by different forms of political organisation, each reflecting different moral judgements. As such we are similarly faced by problems of relativism and subjectivism and by concerns about the best form of government. Whilst we may feel uncomfortable with Plato’s elitism and antidemocratic standpoint, and whilst we may find his arguments strange, we can importantly separate the content of his specific answers to these questions from more general features of the way that he reaches those answers.

In this way they are similar to the social-contract theorists such as Hobbes who appear in later chapters. If justice is artificial instead of natural it might not be the same everywhere. What is called just will vary in relation to the interests of rulers or to the customs agreed upon. Custom, it seems, is king and justice is just ‘the way we do things round here’. Man is the measure of all things as he weighs everything against his interest. This is the challenge of relativism and subjectivism restated.

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