A History of Western Political Thought by J. S. McClelland
By J. S. McClelland
A historical past of Western Political concept is an brisk and lucid account of an important political thinkers and the long-lasting topics of the final and a part millennia. Written with scholars of the background of political notion in brain, the book:
* lines the advance of political proposal from historic Greece to the overdue 20th century
* makes a speciality of person thinkers and texts
* comprises forty biographies of key political thinkers
* bargains unique perspectives of theorists and highlights these that can were unjustly neglected
* develops the broader issues of political idea and the kinfolk among thinkers through the years.
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Additional info for A History of Western Political Thought
The conclusion might be drawn that wisdom, courage and temperence are obviously political virtues in a sense that justice is not. These virtues are directly and positively related to the power relations between men, while justice can hardly be recommended as a course of life and as a prescription for happiness. In the Republic Plato argues the reverse. He argues that justice is a political virtue in a sense in which the others are not. The other virtues are certainly worth having, and Plato will end up by showing that the just man will in fact possess all the other virtues, but he wants us to believe that justice is the central political virtue, useful in politics in a way the others are not.
Much better, then, to approach the problem from another direction. Why not devise a training programme to produce just men? Here the idea of justice as a skill really helps. If there is a man somewhere who is just, then he is the master and the rest are naturally his pupils. The pupils will themselves become just men by going through the same training programme as he did and by attending to his example. ’ Plato may have thought about Socrates like that and Socrates may have meant that he could not produce a set of rules of justice when he said that he knew nothing.
In the case of the Republic, truth about justice will have been reached when a description of justice is offered which contains no internal self-contradictions and to which no other objections on the grounds of inadequacy can be made. Truth exists without contradictions. What might not be so obvious about dialectic is the number of different things which have to be agreed to before dialectic can proceed. There are at least six aspects of dialectical argument which have to be agreed to before true dialectic can begin.