This book presents an interpretation of Gandhi's political philosophy, and how he strove to connect it with the four goals of life (purushartha). Anthony Parel argues that Gandhi's aim was the restoration of harmony and the removal of any opposition between the spiritual and the temporal, the political and the ethical.
Notwithstanding his contributions to religion, nonviolence, civil rights, and civil disobedience, among other areas, Gandhi's most significant contribution is that as a political philosopher. While he is not often treated as such, Gandhi was, as Anthony J. Parel argues, a political philosopher sui generis, both in his philosophical method of constant self-criticism and his framework of philosophical analysis. Gandhi wrote daily on politics, but he did so as an activist; political philosophy was to him not just a way of understanding truths of political phenomena but was directly related to understanding those truths in action. If realized in action these truths would give rise to new political institutions, which in turn would create a corresponding peaceful political and social order. Parel dubs this order Pax Gandhiana. The main contention of Pax Gandhiana is that peace cannot be achieved by politics alone. Peace requires the confluence of the canonical ends of life: politics and economics (artha), ethics (dharma), forms of pleasure (kama), and the pursuit of spiritual transcendence (moksha). Modern political philosophy isolates politics from the other three ends, but Gandhi's originality, according to Parel, lies in the way that he brings all four together. In fact Gandhi's political philosophy is relevant not only to India but also to the rest of the world: it is a new type of sovereignty that harmonizes the interest of individual states with the community of states. Arguing against scholars who dispute a theoretical unity in Gandhi's writings, Parel suggests that Gandhi is the preeminent non-western political philosopher, and in this book he seeks to identify the conceptual framework of Gandhi's political philosophy, the Pax Gandhiana.
In this book, Anthony J. Parel makes the controversial argument that despite Gandhi's contributions to religion, nonviolence, civil rights, and civil disobedience, his most significant contribution was that as a political philosopher. He dubs this philosophy Pax Gandhiana, a peaceful political order that requires the confluence of the canonical ends of life-politics and economics (artha), ethics (dharma), forms of pleasure (kama), and the pursuit of spiritual transcendence (moksha).
In this highly original interpretation of Machiavelli's thought, Anthony J. Parel identifies a theme generally neglected in the scholarship of this sixteenth-century political thinker: Machiavelli's belief in the occult forces of heaven and humors. Challenging the current tendency to view Machiavelli as a pioneer of modern political science, Parel argues instead that a premodern cosmology and anthropology underlie Machiavelli's political works. Parel shows that Machiavelli's world picture owes more to the astrological cosmology prevalent in the Renaissance than to the Aristotelian or Platonic or Christian world picture. This astrological determination significantly affects Machiavelli's conceptions of history, politics, and religion and shapes his notions of virtu and fortuna. It also has considerable impact on his ethical ideas: the Machiavellian cosmos has no room for a Ruling Mind or for the Sovereignty of the Good, and humans are left to pursue their appetites for riches and glory as best they can. In a similar fashion, says Parel Machiavelli's political anthropology is influenced by the ancient idea that body humors determine a person's temperament and behavior, for he believes that humors compromise human autonomy and rationality. According to Parel, the theory of humors also affects Machiavelli's view of the body politic and his characterization of republics, princedoms, and licenzia, and Parel explicates this in new readings of The Prince, the Discourses, and the Florentine Histories.
Often considered the most admired human being of the twentieth century, Mahatma Gandhi was and remains controversial. Among the leading Gandhi scholars in the world, the authors of the timely studies in this volume present numerous ways in which Gandhi's thought and action-oriented approach are significant, relevant, and urgently needed for addressing the major problems and concerns of the twenty-first century. Such problems and concerns include issues of violence and nonviolence, war and peace, religion and religious conflict and dialogue, terrorism, ethics, civil disobedience, injustice, modernism and postmodernism, forms of oppression and exploitation, and environmental destruction. These creative, diverse studies offer a radical critique of the dominant characteristics and priorities of modern Western civilization and the contemporary world. They offer positive alternatives by using Gandhi, in creative and innovative ways, to focus on nonviolence, peace with justice, tolerance and mutual respect, compassion and loving kindness, cooperative relations and the realization of our interconnectedness and unity, meaningful action-oriented engagement of dialogue, resistance, and working for new sustainable ways of being human and creating new societies. This volume is appropriate for the general reader and the Gandhi specialist. It will be of interest for readers in philosophy, religion, political science, history, cultural studies, peace studies, and many other fields. Throughout this book, readers will experience a strong sense of the philosophical and practical urgency and significance of Gandhi's thought and action for the contemporary world.
These twelve essays, together with the editor's introduction, examine the relationship of ideology to philosophy and politics. Part one deals with theoretical underpinnings of ideology: definitions are posited, and the relationship of ideology to thought itself, to use and abuse of theory, to social theory, to the epistemology of politics, to technology, and to political culture are discussed. Part two treats ideology in its historical context, dealing with the word as introduced by Destutt de Tracy in 1798 and looking both forward and backward at such enquirers in the field as Aristotle, Bacon, Locke, Rousseau, Marx, Karl Mannheim, and Leo Strauss. The volume presents original and provocative insights into the meanings and uses of ideology, as well as into specific "ideologies." The essays will be of importance to students of philosophy and sociology of knowledge, political scientists, and historians.
The Devil's Tabernacle is the first book to examine in depth the intellectual and cultural impact of the oracles of pagan antiquity on modern European thought. Anthony Ossa-Richardson shows how the study of the oracles influenced, and was influenced by, some of the most significant developments in early modernity, such as the Christian humanist recovery of ancient religion, confessional polemics, Deist and libertine challenges to religion, antiquarianism and early archaeology, Romantic historiography, and spiritualism. Ossa-Richardson examines the different views of the oracles since the Renaissance--that they were the work of the devil, or natural causes, or the fraud of priests, or finally an organic element of ancient Greek society. The range of discussion on the subject, as he demonstrates, is considerably more complex than has been realized before: hundreds of scholars, theologians, and critics commented on the oracles, drawing on a huge variety of intellectual contexts to frame their beliefs. In a central chapter, Ossa-Richardson interrogates the landmark dispute on the oracles between Bernard de Fontenelle and Jean-François Baltus, challenging Whiggish assumptions about the mechanics of debate on the cusp of the Enlightenment. With erudition and an eye for detail, he argues that, on both sides of the controversy, to speak of the ancient oracles in early modernity was to speak of one's own historical identity as a Christian.
In this highly original interpretation of Machiavelli's thought, Anthony J. Parel identifies a theme generally neglected in the scholarship of this sixteenth-century political thinker: Machiavelli's belief in the occult forces of heaven and humors. Challenging the current tendency to view Machiavelli as a pioneer of modern political science, Parel argues instead that a premodern cosmology and anthropology underlie Machiavelli's political works. Parel shows that Machiavelli's world picture owes more to the astrological cosmology prevalent in the Renaissance than to the Aristotelian or Platonic or Christian world picture. This astrological determination significantly affects Machiavelli's conceptions of history, politics, and religion and shapes his notions of virtu and fortuna. It also has considerable impact on his ethical ideas: the Machiavellian cosmos has no room for a Ruling Mind or for the Sovereignty of the Good, and humans are left to pursue their appetites for riches and glory as best they can. In a similar fashion, says Parel Machiavelli's political anthropology is influenced by the ancient idea that body humors determine a person's temperament and behavior, for he believes that humors compromise human autonomy and rationality. According to Parel, the theory of humors also affects Machiavelli's view of the body politic and his characterization of republics, princedoms, and licenzia, and Parel explicates this in new readings of The Prince, the Discourses, and the Florentine Histories.
African religion is ancestor worship; it revolves around the dead, now thought to be alive and well in heaven (the Samanadzie) and propitiated by the living on earth. For the Akan, the ancestors’ stool is the emblem of the ancestors (Nananom Nsamanfo). Led by their kings and queen mothers as living ancestors, the Akan periodically propitiate the ancestors’ stools housing their ancestors. In return, the ancestors and deities influence the affairs of living descendants, making ancestor worship as tenably viable as any other religion. This second edition updates the scholarship on ancestor worship by demonstrating the centrality of the ancestors’ stool as the ultimate religious symbol. In addition, all chapters have been expanded. A new chapter has been added to show how ancestor worship is pragmatically integrative, theologically sound, teleological as well as soteriological, with a highly trained clerical body and elders as mediators.
Provides comprehensive coverage of major topics in urban and regional studies Under the guidance of Editor-in-Chief Anthony Orum, this definitive reference work covers central and emergent topics in the field, through an examination of urban and regional conditions and variation across the world. It also provides authoritative entries on the main conceptual tools used by anthropologists, sociologists, geographers, and political scientists in the study of cities and regions. Among such concepts are those of place and space; geographical regions; the nature of power and politics in cities; urban culture; and many others. The Wiley Blackwell Encyclopedia of Urban and Regional Studies captures the character of complex urban and regional dynamics across the globe, including timely entries on Latin America, Africa, India and China. At the same time, it contains illuminating entries on some of the current concepts that seek to grasp the essence of the global world today, such as those of Friedmann and Sassen on ‘global cities’. It also includes discussions of recent economic writings on cities and regions such as those of Richard Florida. Comprised of over 450 entries on the most important topics and from a range of theoretical perspectives Features authoritative entries on topics ranging from gender and the city to biographical profiles of figures like Frank Lloyd Wright Takes a global perspective with entries providing coverage of Latin America and Africa, India and China, and, the US and Europe Includes biographies of central figures in urban and regional studies, such as Doreen Massey, Peter Hall, Neil Smith, and Henri Lefebvre The Wiley Blackwell Encyclopedia of Urban and Regional Studies is an indispensable reference for students and researchers in urban and regional studies, urban sociology, urban geography, and urban anthropology.
The Iroquois Theater in Chicago, boasting every modern convenience, advertised itself proudly as “absolutely fireproof” when it opened in November, 1903. Mr. Bluebeard, a fairy tale musical imported from the Drury Lane Theatre in London was the opening production. And leading the troupe of nearly 400 was one of the most popular comedians of the time, Eddie Foy. None of the many socialites and journalists who flocked to the shows were aware that city building inspectors and others had been bribed to certify that the theater was in good shape. In fact, the building was without a sprinkler system or even basic fire fighting equipment; there was no backstage telephone, fire alarm box, exit signs, a real asbestos curtain or ushers trained for emergencies. A month later, at a Christmas week matinee, the theater was illegally overcrowded with a standing room only crowd of mostly women and children. During the second act, a short circuit exploded a back stage spotlight touching off a small fire which spread in minutes throughout the theater. Panic set in as people clawed at each other to get out, but they could not find the exits, which were draped. The doorways, locked against gate-crashers, were designed to open in instead of out, creating almost impossible egress. The tragedy, which claimed more than 600 lives, became a massive scandal and it remains the worst theater fire in the history of the country.
This thoroughly updated edition of Bradt's guide to Switzerland offers a unique perspective on getting the most from this mountainous country travelling only by public transport - a timely release with the Gotthard Base Tunnel transforming north-south train services. Switzerland boasts the world's finest public transport network, and the Swiss Travel System is a revelation. The comfort, efficiency and frequency of train, bus, boat and cable car services explain why so many Swiss don't own cars. Visitors cannot reach many of the finest Swiss sights by road, and there are over a dozen car-free resorts for experiencing the peace and clean air of the mountains. For walkers and cyclists, there are superbly managed networks of paths - almost 64,000 kilometres of footpaths and many surprisingly unhilly cycle paths beside lakes and rivers. Bradt's Switzerland is unique. No other guide book is devoted to Swiss public transport, which is the easiest, most enjoyable and responsible way to travel. The guide offers depth and breadth of coverage, encompassing culture, architecture, landscapes, walking and cycling, and fascinating facts for railway enthusiasts! There's a host of tips for reducing costs in a country known for being expensive, while a new section on food and wine includes a list of top restaurants. Switzerland has some of the world's most beautiful landscapes; though mountains and lakes cover most of the country's regions, each offers something quite different - and the four official languages add colour and variety. Switzerland's cities are among the world's most beautiful - and safest. Its capital, Bern, is a World Heritage Site with 6 kilometres of covered arcades, where even jaded shoppers will be enthralled by hundreds of independent shops. Luzern's lakeside setting is unrivalled, with mountains in every direction and the floodlit city walls providing a breath-taking backdrop to the historic centre. Lausanne and Geneva overlook Lac Léman, and Basel is enhanced by a broad sweep of the Rhine. With Bradt's Switzerland: a guide to exploring the country by public transport, you can enjoy all the qualities that help ensure Switzerland and its cities are consistently ranked as the most liveable in the world.
An indispensable collection that re-examines what it means to belong in the world. "Where are you from?" The word cosmopolitan was first used as a way of evading exactly this question, when Diogenes the Cynic declared himself a “kosmo-polites,” or citizen of the world. Cosmopolitanism displays two impulses—on the one hand, a detachment from one’s place of origin, while on the other, an assertion of membership in some larger, more compelling collective. Cosmopolitanisms works from the premise that there is more than one kind of cosmopolitanism, a plurality that insists cosmopolitanism can no longer stand as a single ideal against which all smaller loyalties and forms of belonging are judged. Rather, cosmopolitanism can be defined as one of many possible modes of life, thought, and sensibility that are produced when commitments and loyalties are multiple and overlapping. Featuring essays by major thinkers, including Homi Bhabha, Jean Bethke Elshtain, Thomas Bender, Leela Gandhi, Ato Quayson, and David Hollinger, among others, this collection asks what these plural cosmopolitanisms have in common, and how the cosmopolitanisms of the underprivileged might serve the ethical values and political causes that matter to their members. In addition to exploring the philosophy of Kant and the space of the city, this volume focuses on global justice, which asks what cosmopolitanism is good for, and on the global south, which has often been assumed to be an object of cosmopolitan scrutiny, not itself a source or origin of cosmopolitanism. This book gives a new meaning to belonging and its ground-breaking arguments call for deep and necessary discussion and discourse.
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