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A carregar... The New Science of Politics: An Introductionpor Eric Voegelin
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Pertence à Série da EditoraWalgreen Foundation Lectures (1951)
"Thirty-five years ago few could have predicted that The New Science of Politics would be a best-seller by political theory standards. Compressed within the Draconian economy of the six Walgreen lectures is a complete theory of man, society, and history, presented at the most profound and intellectual level. . . . Voegelin's [work] stands out in bold relief from much of what has passed under the name of political science in recent decades. . . . The New Science is aptly titled, for Voegelin makes clear at the outset that a 'return to the specific content' of premodern political theory is out of the question. . . . The subtitle of the book, An Introduction, clearly indicates that The New Science of Politics is an invitation to join the search for the recovery of our full humanity."--From the new Foreword by Dante Germino "This book must be considered one of the most enlightening essays on the character of European politics that has appeared in half a century. . . . This is a book powerful and vivid enough to make agreement or disagreement with even its main thesis relatively unimportant."--Times Literary Supplement "Voegelin . . . is one of the most distinguished interpreters to Americans of the non-liberal streams of European thought. . . . He brings a remarkable breadth of knowledge, and a historical imagination that ranges frequently into brilliant insights and generalizations."--Francis G. Wilson, American Political Science Review "This book is beautifully constructed . . . his erudition constantly brings a startling illumination."--Martin Wright, International Affairs "A ledestar to thinking men who seek a restoration of political science on the classic and Christian basis . . . a significant accomplishment in the retheorization of our age."--Anthony Harrigan, Christian Century Não foram encontradas descrições de bibliotecas. |
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The differences then: Adorno thinks that if you're going to do or think anything, you should probably do or think something that will make the world a better place, while admitting that you'll probably mess it up; Voegelin thinks that any effort to make the world a better place is doomed to failure, and it's better not to try. Voegelin thinks the major problem with the world is Gnosticism (that is, roughly, the tendency to treat history, subjects and God as if they were objects that we can know in the same way we know objects); Adorno thinks the major problem with the world is capitalism (that is, roughly, the tendency to treat everything as if it were a commodity and, therefore, an object). So that's a similarity and a difference.
From my perspective, both of those guys have a lot to tell us. This isn't the place to rag on Adorno, but there are some problems you should be aware of, if you plan on reading this book. First, Voegelin's argument is awfully incoherent in a number of spots, most importantly, his claims that Gnosticism ignores the 'structures of reality;' surely only a Gnostic would think there was such a thing as a knowable 'structure of reality'? Second, his insistence on the importance of political order, while perfectly understandable in the face of the second world war, can hardly be transhistorical: sometimes the breakdown of order is a good thing. Tied in to this, I'm pretty sure he's sometimes just trying to get a rise out of his reader, as, for instance, when he complains about the 'magical dream' foolishness of wanting world peace. Finally, and most obviously, his suggestion at the end of the book that the U.S., despite being founded by Gnostic Puritans, is a bastion of the 'Mediterranean' tradition, is either wishful thinking or a joke. Admit it man! Capitalism is a Gnosticism! More specifically: there is *no* force in the world which is neither 'Gnostic' nor revolutionary. Voegelin should have just bitten the bullet. If he's right, either it's all downhill from here, or there will have to be massive social change. Like Adorno, so for a consistent Voegelin: our choice is socialism or barbarism. ( )