Social Institutions Through The Contrasting Visions Of Plato And Aristotle

Many of the fundamental questions philosophers and social scientists ask, necessarily entail examining the role of the social institutions. Social institutions are synchronized systems of self-enforcing regulative rules, behaviors, and practices designed for the perpetuation of important societal functions and which give durable structure to social interactions. Everything in human life entails aspects of one or more of these institutions. There are people in academia that want to sweep “dead white males” under the historical carpet, but two dead white men we cannot ignore when examining the social institutions are Plato and Aristotle. These men have been at the heart of Western culture for more than two millennia and still continue to shape it. There are few social or political issues today that were not thought about by these two great men. They had a lot to say about the social institutions, but they had contrasting visions on most things pertaining to them that may be broadly viewed as liberal and conservative, or what economist/philosopher Thomas Sowell calls unconstrained and constrained visionaries, respectively. The book is a scholarly work on these two foundational philosophers, but will also serve as a supplementary text for a sociology class (introduction to sociology, or one specifically devoted to the social institutions).

Political Culture (defined as the values, beliefs, and behavioral patterns underlying the political system) has long had an uneasy relationship with political science. Identity politics is the latest incarnation of this conflict. Everyone agrees that culture and identity are important, specifically political culture, is important in understanding other countries and global regions, but no one agrees how much or how precisely to measure it. In this important book, well known Comparativist, Howard J. Wiarda, traces the long and controversial history of culture studies, and the relations of political culture and identity politics to political science. Under attack from structuralists, institutionalists, Marxists, and dependency writers, Wiarda examines and assesses the reasons for these attacks and why political culture went into decline only to have a new and transcendent renaissance and revival in the writings of Inglehart, Fukuyama, Putnam, Huntington and many others. Today, political culture, now updated to include identity politics, stands as one of these great explanatory paradigms in political science, the others being structuralism and institutionalism. Rather than seeing them as diametrically exposed, Howard Wiarda shows how they may be made complementary and woven together in more complex, multicausal explanations. This book is brief, highly readable, provocative and certain to stimulate discussion. It will be of interest to general readers and as a text in courses in international relations, comparative politics, foreign policy, and Third World studies.

First published in 1998, this volume compares the political ideals and ideas of Plato and Aristotle to examine whether they are relevant in that era of American constitutional crisis. The author, Raymond Polin, felt that debate had been hampered by focusing too strongly on America’s existing constitutional system, and hoped that exploring the roots of Western political tradition and alternative conceptions of constitutionalism might increase the kind of understanding humanity should seek. He considers concepts of constitutionalism, gives summary accounts of the philosophers’ lives and times, identify their key political ideas and reproduces some of their work verbatim, with the aim being to serve as a textbook for constitutional education. It will be of interest to teachers and students of the American system of government.

The first of three volumes, this definitive study explores the politics of social institutions, from the time of the ancient Greeks to the Reformation in the sixteenth century. Tony Burns focuses on those civil-society institutions occupying the intermediate social space which exists between the family or household, on the one hand, and what Hegel refers to as ‘the strictly political state’, on the other. Arguing that the internal affairs of social institutions are a legitimate concern for students of politics, he focuses on the notion of authority, together with that of an individual’s station and its duties. Burns discusses the work of such key thinkers as Plato, Aristotle, Cicero, Seneca, Epictetus, Marcus Aurelius, St. Paul, St. Augustine, St. Thomas Aquinas, Marsilius of Padua, Nicholas of Cusa, Jean Bodin, Charles Loyseau, John Calvin, Martin Luther and Gerrard Winstanley. He considers what they have said about the relationship that exists between superiors in positions of authority and their subordinates within hierarchical social institutions.

Criminologists can benefit from questioning the underlying assumptions upon which they rest their work. Philosophy has the ability to clarify our thoughts, inform us of why we think about things the way we do, solve contradictions in our thinking we never knew existed, and even dissolve some dichotomies we thought were cast in stone. One of those dichotomies is free will vs. determinism. Criminology must reckon with both free will and agency, as posited by some theories, and determinism, as posited by others—including the ever more influential fields of genetics and biosocial criminology. Criminological Theory: Assessing Philosophical Assumptions examines philosophical concepts such as these in the context of important criminological theories or issues that are foundational but not generally considered in the literature on this topic. The uniqueness of this treatment of criminological theory is that rather than reporting what this person or that has said about a particular theory, Walsh exposes the philosophical assumptions underlying the theory. Students and scholars learn to clarify their own biases and better analyze the implications of a broad range of theories of crime and justice.

Is it possible to preserve national security through ethical policies? Richard Ned Lebow seeks to show that ethics are actually essential to the national interest. Recapturing the wisdom of classical realism through a close reading of the texts of Thucydides, Clausewitz and Hans Morgenthau, Lebow argues that, unlike many modern realists, classic realists saw close links between domestic and international politics, and between interests and ethics. Lebow uses this analysis to offer a powerful critique of post-Cold War American foreign policy. He also develops an ontological foundation for ethics and makes the case for an alternate ontology for social science based on Greek tragedy s understanding of life and politics. This is a topical and accessible book, written by a leading scholar in the field.

The True Wealth of Nations arises from the conviction that implementing a morally adequate vision of the economy will generate sustainable prosperity for all. It sets forth the beginnings of an architecture of analysis for relating economic life and Christian faith-intellectually and experientially-and helps social scientists, theologians, and all persons of faith to appreciate the true wealth of any nation.