Aristotle's Teaching in the "Politics" by Thomas L. Pangle
By Thomas L. Pangle
With Aristotle’s Teaching within the Politics, Thomas L. Pangle deals a masterly new interpretation of this vintage philosophical paintings. it truly is extensively believed that the Politics originated as a written list of a sequence of lectures given through Aristotle, and students have depended on that truth to give an explanation for seeming inconsistencies and cases of discontinuity through the textual content. Breaking from this practice, Pangle makes the work’s starting place his start line, reconceiving the Politics because the pedagogical device of a grasp teacher.
With the Politics, Pangle argues, Aristotle seeks to steer his scholars down a intentionally tricky direction of serious wondering civic republican lifestyles. He adopts a Socratic method, encouraging his students—and readers—to turn into lively contributors in a discussion. noticeable from this angle, positive aspects of the paintings that experience puzzled prior commentators develop into completely understandable as crafty units of a didactic strategy. eventually, Pangle’s shut and cautious research exhibits that to appreciate the Politics, one needs to first savour how Aristotle’s rhetorical approach is inextricably entwined with the topic of his paintings.
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Additional resources for Aristotle's Teaching in the "Politics"
W h i l e J a c o b i calls t h e p r i m a r y p e r c e p t i o n o f reality b e l i e f (Glaube), h e d o e s n o t identify it w i t h t h e d o g m a s o f a n y r e v e a l e d r e l i g i o n . S u c h a n i d e n t i f i c a t i o n is a s e c o n d a r y s t e p , r e m o v e d f r o m t h e i m m e d i a t e e x p e r i e n c e , y e t it is n e c e s s a r y b e c a u s e all e x p e rience calls for a r t i c u l a t i o n . It m u s t find its f o r m in l a n g u a g e . T h i s p o s i t i o n is u s u a l l y n o l o n g e r i m m e d i a t e l y associated w i t h J a c o b i , b u t is n e v e r t h e l e s s w e l l k n o w n , as it e n t e r e d i n t o t h e n i n e t e e n t h - a n d t w e n t i e t h - c e n t u r y d i s c o u r s e o n religion t h r o u g h Friedrich Schleiermacher and R u d o l f O t t o .
N o t t h a t h e b e l i e v e s it, b u t w h e n c e is such examination of present opinions to be accomplished? O n l y by stepping o u t of the present. If w e want to k n o w the present as it is, free of all ruling conceptions that w e must first examine, t h e n w e must be free of the present. This freedom does not fall right into o u r lap, but w e must c o n q u e r it. ('"Religiöse Lage der G e g e n w a r t , ' " 384) In a m o v e that resembles H e r m a n n C o h e n ' s critique o f the mythological state o f c o n s c i o u s n e s s , Strauss rejects d e p e n d e n c e o n t h e p r e s e n c e as a p r e j u dice: Just because humanity always has a present, it does n o t immediately follow that o n e needs to m i n d it: our fate is not o u r task.
Y e t it a r ticulates a c o m m o n c o n c e r n o f t h e y o u n g e r g e n e r a t i o n o f t h e t i m e . T h i s generation consisted of those w h o had seen their peers perish in t h e merciless t r e n c h e s o f t h e First W o r l d W a r , a w a r t h a t h a d b e e n w a g e d i n t h e n a m e o f culture, civilization, a n d progress, a n d that h a d t u r n e d culture, civilization, and progress into doubtful propositions. W a r , revolution, e c o n o m i c h a r d ships, a n d a f o u n d e r i n g d e m o c r a c y m a d e it i m p o s s i b l e for t h e y o u n g e r g e n e r a t i o n t o n a i v e l y s u b s c r i b e t o t h e w i s d o m o f t h e i r elders, a w i s d o m t h a t h a d t u r n e d o u t t o b e folly.