By Susan D. Collins
Aristotle and the Rediscovery of Citizenship confronts a question that's relevant to Aristotle's political philosophy in addition to to modern political conception: what's a citizen? solutions end up to be elusive, partially simply because past due twentieth-century evaluations of the Enlightenment referred to as into doubt basic tenets that after guided us. enticing the 2 significant works of Aristotle's political philosophy, his Nicomachean Ethics and his Politics, Susan D. Collins poses questions that present discussions of liberal citizenship don't thoroughly deal with. Drawing a course from modern disputes to Aristotle, she examines intimately his advanced shows of ethical advantage, civic schooling, and legislation; his view of the goals and boundaries of the political group; and his remedy of the relationship among citizenship and the human stable. Collins thereby indicates how Aristotle remains to be an essential resource of enlightenment, as he has been for political and non secular traditions of the earlier.
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Extra info for Aristotle and the Rediscovery of Citizenship
45, 51 and his Democracy and Distrust, pp. 217, 227. Macedo, Diversity and Distrust, p. 15; see also Liberal Virtues, pp. 16–21. Macedo, Diversity and Distrust, p. 34. The Limits of Liberal Citizenship 31 transformation of American Catholicism. ”73 To be sure, these changes were often justified in doctrinal terms – in terms, for example, of Catholic social justice – but they represent a fundamental shift in the moral perspective of the Catholic Church in the direction of distinctively liberal values.
The Limits of Liberal Citizenship 31 transformation of American Catholicism. ”73 To be sure, these changes were often justified in doctrinal terms – in terms, for example, of Catholic social justice – but they represent a fundamental shift in the moral perspective of the Catholic Church in the direction of distinctively liberal values. ”74 Even as such liberalization is to be embraced, then, it must be seen for what it is. In addition to dampening the doctrinal or dogmatic zeal that has historically been a cause of sectarian strife, the convergence of public and private in the education of liberal citizens has essentially undercut traditional religious principles that give priority to divine authority and its representatives over secular authority and the individual, to the salvation of the soul over the preservation of the body, and to the one true faith over the many false ones.
See also MacIntyre’s latest revision of his position in Dependent Rational Animals: Why Human Beings Need the Virtues (Chicago: Open Court, 1999): “No account of the goods, rules and virtues that are definitive of our moral life can be adequate that does not explain – or at least point us towards an explanation – how that form of life is possible for beings who are biologically constituted as we are, by providing us with an account of our development towards and into that form of life” (p. x). Sandel, Liberalism and the Limits of Justice, pp.
Aristotle and the Rediscovery of Citizenship by Susan D. Collins