By J. S. McClelland
A historical past of Western Political inspiration is an brisk and lucid account of crucial political thinkers and the long-lasting issues of the final and a part millennia. Written with scholars of the heritage of political concept in brain, the book:
* lines the advance of political inspiration from historical Greece to the overdue 20th century
* makes a speciality of person thinkers and texts
* contains forty biographies of key political thinkers
* deals unique perspectives of theorists and highlights these that may were unjustly neglected
* develops the broader topics of political proposal and the kin among thinkers through the years.
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Additional info for A History of Western Political Thought
In Plato’s view of it, justice is the whole man. An inferior virtue like courage, while admirable in itself, fails to engage the whole personality. Plato divides the human personality (psyche) into three faculties (reason, passion and appetite), and he thinks that there are virtues appropriate to each. Courage is a passionate virtue, and has as its object military honour, and the passionate virtues in general are directed towards everything which concerns a good reputation. The pursuit of a good reputation is admirable because it requires the sacrifice of inclination; honourable men do not break the line by running away from the battle, and they are prepared to forego self-indulgence to maintain the state of physical fitness required by the military life.
Socrates suggests very gently that there may be cases where that definition might cause a problem or two, as when a friend has lent you a knife and gone mad in the Socrates and Plato 25 meantime. Would it be just to return the knife in these circumstances? Well, probably not, because that would hardly be helping your friend, though it would certainly be paying your debt. Cephalus can see no way out of the difficulties; Socrates does not press him, and anyway Cephalus has more important things to do because he hasn’t finished his sacrificing yet.
Cephalus confesses that he is stumped by that objection. He could have said that justice is helping friends and paying debts, but not in that case. Plato does not allow him to say that for the obvious reason that a list of exceptions to the rules of justice would make for a very long list indeed. Not only would the list have to contain all the rules which a just man would follow, but it would also have to contain a complete list of the exceptions. This list of the exceptions would almost certainly have to be much longer than the list of rules because the exceptions would always depend on circumstances, and there is in principle no limit to the number of possible circumstances that could arise in which the rules of justice could come into conflict.