New PDF release: A Companion to Contemporary Political Philosophy (2nd

ISBN-10: 0470766077

ISBN-13: 9780470766071

Author note: Robert E. Goodin (Editor), Philip Pettit (Editor)
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This re-creation of A spouse to modern Political Philosophy has been prolonged considerably to incorporate fifty five chapters throughout volumes written by means of a few of today's so much distinctive scholars.

• New individuals comprise a few of today's such a lot distinctive students, between them Thomas Pogge, Charles Beitz, and Michael Doyle
• presents in-depth assurance of latest philosophical debate in all significant comparable disciplines, comparable to economics, background, legislations, political technological know-how, diplomacy and sociology
• provides research of key political ideologies, together with new chapters on Cosmopolitanism and Fundamentalism

Includes precise discussions of significant thoughts in political philosophy, together with advantage, energy, human rights, and simply warfare

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Extra info for A Companion to Contemporary Political Philosophy (2nd Edition)

Sample text

But in ascribing personalism to the broad tradition of analytical philosophy, we need to be clear that the personalism ascribed is universalist in character. It holds that not only are persons the only entities that ultimately matter in politics, all persons matter equally. Consistently with personalism, strictly formulated, we might have said that the good of the King or Queen or the good of some class or caste is all that matters. But the universalist twist blocks this possibility. The commitment is nicely caught in a slogan attributed to Bentham: ‘Everybody to count for one, nobody for more than one’ (Mill, 1969, p.

This may be understood as an active sort of equality that presupposes that people are intentionally involved with one another and that requires that they recognize one another as equals in certain ways: say, as equals before the law or as equals in social status. Alternatively, it may be taken in a purely passive mode, as a value that someone may enjoy relative to others with whom she has no dealings whatsoever or a value that someone might even enjoy in total isolation. A person will be equal in this respect just so far as there is no one who has more: this, because there are others elsewhere and they have no more than she or because it is not the case that there are others anywhere else.

The personalist assumption is that if institutions are good or bad, then they are good or bad for individuals. Even if a conception of the good life is associated with a received culture, and is not endorsed by all individuals, it may be a personalist conception; it may represent the way of life as good, because of the alleged good it does for individuals. For example, a traditional, religious conception of the good life may represent a certain way of life as good for the salvation of individuals.

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