Locke's Education for Liberty presents an analysis of the crucial but often underestimated place of education and the family within Lockean liberalism. Nathan Tarcov shows that Locke's neglected work Some Thoughts Concerning Education compares with Plato's Republic and Rousseau's Emile as a treatise on education embodying a comprehensive vision of moral and social life. Locke believed that the family can be the agency, not the enemy, of individual liberty and equality. Tarcov's superb reevaluation reveals to the modern reader a breadth and unity heretofore unrecognized in Locke's thought.
The portrait of John Locke as a secular advocate of Enlightenment rationality has been deconstructed by the recent 'religious turn' in Locke scholarship. This book takes an important next step: moving beyond the 'religious turn' and establishing a 'theological turn', Nathan Guy argues that John Locke ought to be viewed as a Christian political philosopher whose political theory was firmly rooted in the moderating Latitudinarian theology of the seventeenth-century. Nestled between the secular political philosopher and the Christian public theologian stands Locke, the Christian political philosopher, whose arguments not only self-consciously depend upon Christian assumptions, but also offer a decidedly Christian theory of government. Finding Locke's God identifies three theological pillars crucial to Locke's political theory: (1) a biblical depiction of God, (2) the law of nature rooted in a doctrine of creation and (3) acceptance of divine revelation in scripture. As a result, Locke's political philosophy brings forth theologically-rich aims, while seeking to counter or disarm threats such as atheism, hyper-Calvinism, and religious enthusiasm. Bringing these items together, Nathan Guy demonstrates how each pillar supports Locke's Latitudinarian political philosophy and provides a better understanding of how he grounds his notions of freedom, equality and religious toleration. Convincingly argued and meticulously researched, this book offers an exciting new direction for Locke studies.
Epistemology and inquiry -- Regulative epistemology in the seventeenth century -- How do epistemic principles guide? -- How to know our limits -- Disagreement and debunking -- Counterfactual interlocutors -- Unpossessed evidence -- Epistemic trespassing -- Novices and expert disagreement -- Self-defeat? -- The end of inquiry.
We are living in Machiavellian times, argues Nathan Crick in The Way to Hell: Machiavelli for Catastrophic Times. Just as Machiavelli warned in the closing chapter of the Prince, a foreboding sense of catastrophe encroaches upon our daily lives from every corner - political, cultural, environmental, and viral, forces not unlike the Four Horsemen of the Apocalypse that were familiar characters in the daily lives of Machiavelli's Renaissance contemporaries, and which feature in the headlines that greet us every morning. Where catastrophe looms, Machiavelli inevitably follows. Drawing from the insights contained in Machiavelli's collected works, Crick interprets Machiavelli's political thought by first applying it to his own time and then our own, exploring the different paths we might choose when trying to avoid the hellish outcomes - environmental, economic, and political-that feel as if they are increasingly inevitable. Here Crick explores key questions in Machiavelli's writing with pragmatic sensibility and an open mind. When is force and fraud necessary to defend democracy? Is cruelty ever justified? When does social protest slip into violent revolution? What is the relationship between politics and propaganda? Can we have both good and effective leaders in times of crisis? And how does catastrophe bring out the comedy and tragedy of life? In our effort to avoid the way to Hell, we must confront difficult questions and make hard choices. The Way to Hell contributes not only to our understanding of Machiavelli but to our ability to meet the challenges ahead with forethought and courage"--
Why should the law care about enforcing contracts? We tend to think of a contract as the legal embodiment of a moral obligation to keep a promise. When two parties enter into a transaction, they are obligated as moral beings to play out the transaction in the way that both parties expect. But this overlooks a broader understanding of the moral possibilities of the market. Just as Shakespeare’s Shylock can stand on his contract with Antonio not because Antonio is bound by honor but because the enforcement of contracts is seen as important to maintaining a kind of social arrangement, today’s contracts serve a fundamental role in the functioning of society. With The Dignity of Commerce, Nathan B. Oman argues persuasively that well-functioning markets are morally desirable in and of themselves and thus a fit object of protection through contract law. Markets, Oman shows, are about more than simple economic efficiency. To do business with others, we must demonstrate understanding of and satisfy their needs. This ability to see the world from another’s point of view inculcates key virtues that support a liberal society. Markets also provide a context in which people can peacefully cooperate in the absence of political, religious, or ideological agreement. Finally, the material prosperity generated by commerce has an ameliorative effect on a host of social ills, from racial discrimination to environmental destruction. The first book to place the moral status of the market at the center of the justification for contract law, The Dignity of Commerce is sure to elicit serious discussion about this central area of legal studies.
Locke's Education for Liberty presents an analysis of the crucial but often underestimated place of education and the family within Lockean liberalism. Nathan Tarcov shows that Locke's neglected work Some Thoughts Concerning Education compares with Plato's Republic and Rousseau's Emile as a treatise on education embodying a comprehensive vision of moral and social life. Locke believed that the family can be the agency, not the enemy, of individual liberty and equality. Tarcov's superb reevaluation reveals to the modern reader a breadth and unity heretofore unrecognized in Locke's thought.
The Generations of Noah analyzes the Biblical and secular facts about Noah's Flood. The Earth has over 6.6 billion people. The Bible states that only six people reproduced after Noah's flood. Is the Bible's claim reasonable? Could six people grow to billions in just a few thousand years? When mathematics is applied to the test, an unemotional, logical answer is produced.
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