It is time for philosophy to return to the city. In today’s crisis-ridden world of globalised capitalism, increasingly closed in on itself, it may seem harder than ever to think of ways out. Philosophy runs the risk of becoming the handmaiden of science and of a hollowed-out democracy. Donatella Di Cesare calls on philosophy instead to return to the political fray and to the city, the global pólis, from which it was banished after the death of Socrates. Suggesting a radical existentialism and a new anarchism, Di Cesare shows that Western philosophy has been characterised by a political vocation ever since its origins in ancient Greece, and argues that the separation of philosophy from its political roots robs it of its most valuable and enlightening potential. But critique and dissent are no longer enough. Mindful of a defeated exile and an inner emigration, philosophers should return to politics and forge an alliance with the poor and the downtrodden. This passionate defence of the political relevance of philosophy and its radical potential in our globalised world will be of great interest to students and scholars of philosophy and to a wide general readership.

Originally published separately, Weber's Science as a Vocation and Politics as a Vocation stand as the classic formulations of his positions on two related subjects that go to the heart of his thought: the nature and status of science and its claims to authority; and the nature and status of political claims and the ultimate justification for such claims. Together in this volume, these newly translated lectures offer an ideal point of entry into Weber's central project: understanding how, as Weber put it, "in the West alone there have appeared cultural manifestations [that seem to] go in the direction of universal significance and validity.

This book demonstrates the rich diversity and depth of political philosophy in the twentieth century. Catherine H. Zuckert has compiled a collection of essays recounting the lives of political theorists, connecting each biography with the theorist's life work and explaining the significance of the contribution to modern political thought. The essays are organized to highlight the major political alternatives and approaches. Beginning with essays on John Dewey, Carl Schmitt and Antonio Gramsci, representing the three main political alternatives - liberal, fascist and communist - at mid-century, the book proceeds to consider the lives and works of émigrés such as Hannah Arendt, Eric Voegelin, and Leo Strauss, who brought a continental perspective to the United States after World War II. The second half of the collection contains essays on recent defenders of liberalism, such as Friedrich Hayek, Isaiah Berlin and John Rawls and liberalism's many critics, including Michel Foucault, Jürgen Habermas and Alasdair MacIntyre.

Bringing political philosophy out of the ivory tower and within the reach of all, this book provides us with the tools to cut through the complexity of modern politics.

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Nobody should really have to point out that political philosophy is political. Yet in this highly original and provocative book Lorna Finlayson argues that in fact it is necessary to do so. Offering a critique of mainstream liberal political philosophy through close, critical engagement with a series of specific debates and arguments, Finlayson analyzes the way in which apparently neutral methodological devices such as “charitable interpretation” and “constructive criticism” function so as to protect against challenges to the status quo. At each stage, Finlayson demonstrates that political philosophy is suffering from a complex process of “de-politicization.” Even in cases where it appears that the dominant framework of liberal political philosophy is being strongly challenged—as, for example, in the case of the ‘realist’ critique of “ideal theory”—this book argues that the debate is set up in such a way as to impose strict limits on the kind of dissent that is possible. Only by dragging these hidden presuppositions into the foreground can we arrive at a clear-eyed appreciation of such debates, and perhaps look beyond the artificially constricted landscape in which they seek to confine us.

"Investigates the role of Catholic philosophers in confronting the ideas brought about by modern developments in philosophy, medicine,and politics"--Provided by publishe

Aryeh Motzin’s extraordinary essays on the encounter between Jewish tradition and philosophy are collected in this volume. Motzkin examines how medieval Jewish thinkers understood Plato and Aristotle, and how these medieval thinkers were, in turn, understood by modern Jewish thinkers.

Idiots burn books for the same reason philosophers write them – they matter. But why exactly do political philosophy books matter, not to mention the hundreds of articles published every year? In part because they are interesting, but also because they are influential. They are mind-altering and, in turn, world-altering. Political philosophers write their books for the same reason political revolutionaries read them – they change the world. In this short and original book, Jonathan Floyd explains three things: what political philosophy is, how you can do it, and why you might want to. Accessibly written for those coming to the subject for the first time, it is also a must-read for scholars whose research takes in the nature, methods, and purposes of their field. It is also a must-burn for anyone who dreams of a dumber, thicker, less enlightened world.

How should a Christian think? If a serious Christian wants to think seriously about a serious subject--from considering how to vote in the next election to choosing a career; from deciding among scientific theories to selecting a mate; from weighing competing marketing proposals to discerning the best fitness plan--what does he or she do? This basic question is at the heart of a complex discourse: epistemology. A bold new statement of Christian epistemology, Need to Know presents a comprehensive, coherent, and clear model of responsible Christian thinking. Grounded in the best of the Christian theological tradition while being attentive to a surprising range of thinkers in the history of philosophy, natural science, social science, and culture, the book offers a scheme for drawing together experience, tradition, scholarship, art, and the Bible into a practical yet theoretically profound system of thinking about thinking. John Stackhouse's fundamental idea is as simple as it is startling: Since God calls human beings to do certain things in the world, God can be relied upon to supply the knowledge necessary for human beings to do those things. The classic Christian concept of vocation, then, supplies both the impetus and the assurance that faithful Christians can trust God to guide their thinking--on a "need to know" basis.