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عنوان: Democracy and the Politics of the Extraordinary: Max Weber, Carl Schmitt, and Hannah Arendt
مؤلف: Andreas Kalyvas
مترجم: -
ناشر: Cambridge University Press
سال انتشار: 2008
امتیاز آمازون:
تعداد صفحات: 336
شابک: 0521877687
شابک(13): 9780521877688
مشخصات: x, 326 p. ; 24 cm.
رده بندی کنگره: JC421
دیویی: 321.8
دیویی نرمال: 321.8
نوع فایل: PDF
حجم فایل: 2.02 مگابایت
قیمت پشت جلد: $61.2
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چکیده
Although the modern age is often described as the age of democratic revolutions, the subject of popular foundings has not captured the imagination of contemporary political thought. Most of the time, democratic theory and political science treat as the object of their inquiry normal politics, institutionalized power, and consolidated democracies. The aim of Andreas Kalyvas' study is to show why it is important for democratic theory to rethink the question of its beginnings. Is there a founding unique to democracies? Can a democracy be democratically established? What are the implications of expanding democratic politics in light of the question of whether and how to address democracy's beginnings? Kalyvas addresses these questions and scrutinizes the possibility of democratic beginnings in terms of the category of the extraordinary, as he reconstructs it from the writings of Max Weber, Carl Schmitt, and Hannah Arendt and their views on the creation of new political, symbolic, and constitutional orders.
 
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Short and Sweett


5, concise and insightful essays. A great primer for Hegel's thought, the author's hermeneutic method proves itself over and again throughout. Highly recommended.
 
Sunday, November 02, 2008

The young Hegelians


Concerning the rational structure of the Absolute, Hegel, following the ancient Greek philosopher Parmenides, argued that "what is rational is real and what is real is rational." This must be understood in terms of Hegel's further claim that the Absolute must ultimately be regarded as pure Thought, or Spirit, or Mind, in the process of self-development. The logic that governs this developmental process is dialectic. The dialectical method involves the notion that movement, or process, or progress, is the result of the conflict of opposites. Traditionally, this dimension of Hegel's thought has been analyzed in terms of the categories of thesis, antithesis, and synthesis. Although Hegel tended to avoid these terms, they are helpful in understanding his concept of the dialectic. The thesis, then, might be an idea or a historical movement. Such an idea or movement contains within itself incompleteness that gives rise to opposition, or an antithesis, a conflicting idea or movement. As a result of the conflict a third point of view arises, a synthesis, which overcomes the conflict by reconciling at a higher level the truth contained in both the thesis and antithesis. This synthesis becomes a new thesis that generates another antithesis, giving rise to a new synthesis, and in such a fashion the process of intellectual or historical development is continually generated. Hegel thought that Absolute Spirit itself (which is to say, the sum total of reality) develops in this dialectical fashion toward an ultimate end or goal. For Hegel, therefore, reality is understood as the Absolute unfolding dialectically in a process of self-development. As the Absolute undergoes this development, it manifests itself both in nature and in human history. Nature is Absolute Thought or Being objectifying itself in material form. Finite minds and human history are the process of the Absolute manifesting itself in that which is most kin to itself, namely, spirit or consciousness. In The Phenomenology of Mind Hegel traced the stages of this manifestation from the simplest level of consciousness, through self-consciousness, to the advent of reason.
 
Thursday, June 15, 2000

 
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