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class="js-react-on-rails-component" style="display:none" data-component-name="ProfileCheckPaperUpdate" data-props="{}" data-trace="false" data-dom-id="ProfileCheckPaperUpdate-react-component-952f80ac-b958-4b00-9d91-77ab9ddf8c7d"></div> <div id="ProfileCheckPaperUpdate-react-component-952f80ac-b958-4b00-9d91-77ab9ddf8c7d"></div> <div class="DesignSystem"><div class="onsite-ping" id="onsite-ping"></div></div><div class="profile-user-info DesignSystem"><div class="social-profile-container"><div class="left-panel-container"><div class="user-info-component-wrapper"><div class="user-summary-cta-container"><div class="user-summary-container"><div class="social-profile-avatar-container"><img class="profile-avatar u-positionAbsolute" alt="David Corey" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/10015481/3097363/28890522/s200_david.corey.jpg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">David Corey</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://baylor.academia.edu/">Baylor University</a>, <a class="u-tcGrayDarker" href="https://baylor.academia.edu/Departments/Honors_Program/Documents">Honors Program</a>, <span class="u-tcGrayDarker">Faculty Member</span></div><div><a class="u-tcGrayDarker" href="https://baylor.academia.edu/">Baylor University</a>, <a class="u-tcGrayDarker" href="https://baylor.academia.edu/Departments/Political_Science/Documents">Political Science</a>, <span class="u-tcGrayDarker">Faculty Member</span></div><div><a class="u-tcGrayDarker" href="https://baylor.academia.edu/">Baylor University</a>, <a class="u-tcGrayDarker" href="https://baylor.academia.edu/Departments/Philosophy/Documents">Philosophy</a>, <span 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class="data">491</p></div></a><a><div class="stat-container js-profile-followees" data-broccoli-component="user-info.followees-count" data-click-track="profile-expand-user-info-following"><p class="label">Following</p><p class="data">19</p></div></a><span><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></span></div><div class="user-bio-container"><div class="profile-bio fake-truncate js-profile-about" style="margin: 0px;">See my webpage at: <br />http://davidcorey.weebly.com/<br /><span class="u-fw700">Phone: </span>254-710-7416<br /><b>Address: </b>Department of Political Science <br />One Bear Place #97276 <br />Waco, Texas <br />76798-7276<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="suggested-academics-container"><div class="suggested-academics--header"><h3 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rel="nofollow" href="https://www.academia.edu/6421840/The_Just_War_Tradition_with_J_Daryl_Charles_"><img alt="Research paper thumbnail of The Just War Tradition (with J. Daryl Charles)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">The Just War Tradition (with J. Daryl Charles)</div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6421840"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6421840"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6421840; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6421840]").text(description); $(".js-view-count[data-work-id=6421840]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6421840; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6421840']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=6421840]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6421840,"title":"The Just War Tradition (with J. Daryl Charles)","translated_title":"","metadata":{"publisher":"Wilmington: ISI Books","publication_date":{"day":null,"month":null,"year":2012,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/6421840/The_Just_War_Tradition_with_J_Daryl_Charles_","translated_internal_url":"","created_at":"2014-03-15T06:27:35.051-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":10015481,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[],"downloadable_attachments":[],"slug":"The_Just_War_Tradition_with_J_Daryl_Charles_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":null,"owner":{"id":10015481,"first_name":"David","middle_initials":null,"last_name":"Corey","page_name":"DavidCorey","domain_name":"baylor","created_at":"2014-03-12T07:14:48.287-07:00","display_name":"David Corey","url":"https://baylor.academia.edu/DavidCorey"},"attachments":[],"research_interests":[{"id":6037,"name":"Just War","url":"https://www.academia.edu/Documents/in/Just_War"}],"urls":[{"id":2592411,"url":"http://isibooks.org/the-just-war-tradition.html"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-6421840-figures'); } }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by David Corey</h3></div><div class="js-work-strip profile--work_container" data-work-id="93611163"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/93611163/The_Just_War_Tradition_in_Contemporary_Civic_Debate"><img alt="Research paper thumbnail of The Just-War Tradition in Contemporary Civic Debate" class="work-thumbnail" src="https://attachments.academia-assets.com/96301317/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/93611163/The_Just_War_Tradition_in_Contemporary_Civic_Debate">The Just-War Tradition in Contemporary Civic Debate</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">COURSE OVERVIEW The backdrop for this course is supplied by contemporary events—by the problem of...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">COURSE OVERVIEW The backdrop for this course is supplied by contemporary events—by the problem of international terrorism and the current attempt to address this problem through war. However, this is not a course on terrorism or on the “war against terror” per se; it is a course on the power of great texts to help us think deeply, ethically and concretely about war, and thus to debate the justice of any particular war in philosophically fruitful ways. As such, this is a course in the connection between citizenship, philosophy and tradition—in the ways that rich traditions of politicalphilosophical reflection can be brought to bear effectively on issues of contemporary life. The course begins with a session on “formulating questions.” In this introductory session we face the challenge of admitting our ignorance and trying to articulate the questions we would most like to answer. We turn then to a seven-week long, in-depth study of the just-war tradition, focusing on the authors and t...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="443b04c87606765503b189d5e3b8d205" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":96301317,"asset_id":93611163,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/96301317/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93611163"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93611163"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93611163; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93611163]").text(description); $(".js-view-count[data-work-id=93611163]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93611163; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93611163']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "443b04c87606765503b189d5e3b8d205" } } $('.js-work-strip[data-work-id=93611163]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93611163,"title":"The Just-War Tradition in Contemporary Civic Debate","translated_title":"","metadata":{"abstract":"COURSE OVERVIEW The backdrop for this course is supplied by contemporary events—by the problem of international terrorism and the current attempt to address this problem through war. 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However, this is not a course on terrorism or on the “war against terror” per se; it is a course on the power of great texts to help us think deeply, ethically and concretely about war, and thus to debate the justice of any particular war in philosophically fruitful ways. As such, this is a course in the connection between citizenship, philosophy and tradition—in the ways that rich traditions of politicalphilosophical reflection can be brought to bear effectively on issues of contemporary life. The course begins with a session on “formulating questions.” In this introductory session we face the challenge of admitting our ignorance and trying to articulate the questions we would most like to answer. 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The first section offers a new definition of the term "sophist" based on ancient sources and attempts to present as clear a picture as is historically possible of the sophists' activities. The second section examines and evaluates Plato's criticisms of the sophists drawing attention especially to the dependence of certain criticisms upon a questionable set of epistemological assumptions about the role of knowledge in ethical action. And the final section describes in detail what the sophists understood aretê to entail and how they went about teaching it. ix CHAPTER 1 INTRODUCTION: INTERPRETING THE SOPHISTS To say that the Greek sophists have captured the imagination of political theorists and philosophers is an understatement. They have in fact been studied and commented upon by almost every major political thinker since Hegel. In Leo Strauss's work, for example, the sophists feature prominently as the harbingers of what he terms "vulgar conventionalism," the belief that "by nature everyone seeks only his own good" and that the greatest good is "to have more than others or to rule others." 1 In Eric Voegelin, they appear as the "prototype of disorder," thinkers who resist with falsehoods and lies the "true order of the human psyche" and the "one type of true humanity," the philosopher. 2 In other writers the sophists appear not as villains but as heroes: Eric Havelock presents them as the earliest known "liberals," while Cynthia Farrar more recently casts them (some of them, at any rate) as the first democratic political theorists. 3 What is most striking, however, is not that the sophists should be deemed centrally important for the history of political thought-indeed, this might have been expected, since Plato devotes six dialogues to them and mentions them repeatedly in ten others. What is most striking is that there is so little scholarly agreement as to why the sophists are so important.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bd428d3cca08c77192111be5c3b38276" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88904267,"asset_id":83618555,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88904267/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="83618555"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83618555"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83618555; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=83618555]").text(description); $(".js-view-count[data-work-id=83618555]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 83618555; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='83618555']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "bd428d3cca08c77192111be5c3b38276" } } $('.js-work-strip[data-work-id=83618555]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":83618555,"title":"The Greek sophists : teachers of virtue","translated_title":"","metadata":{"publisher":"Louisiana State University Libraries","grobid_abstract":"This dissertation is a study of the Greek sophists as teachers of aretê (virtue or human excellence) and a study of the conflict between sophistic and Socratic political values as portrayed in the dialogues of Plato. 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In Leo Strauss's work, for example, the sophists feature prominently as the harbingers of what he terms \"vulgar conventionalism,\" the belief that \"by nature everyone seeks only his own good\" and that the greatest good is \"to have more than others or to rule others.\" 1 In Eric Voegelin, they appear as the \"prototype of disorder,\" thinkers who resist with falsehoods and lies the \"true order of the human psyche\" and the \"one type of true humanity,\" the philosopher. 2 In other writers the sophists appear not as villains but as heroes: Eric Havelock presents them as the earliest known \"liberals,\" while Cynthia Farrar more recently casts them (some of them, at any rate) as the first democratic political theorists. 3 What is most striking, however, is not that the sophists should be deemed centrally important for the history of political thought-indeed, this might have been expected, since Plato devotes six dialogues to them and mentions them repeatedly in ten others. What is most striking is that there is so little scholarly agreement as to why the sophists are so important.","grobid_abstract_attachment_id":88904267},"translated_abstract":null,"internal_url":"https://www.academia.edu/83618555/The_Greek_sophists_teachers_of_virtue","translated_internal_url":"","created_at":"2022-07-23T14:09:26.448-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":10015481,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":88904267,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/88904267/thumbnails/1.jpg","file_name":"Corey_dis.pdf","download_url":"https://www.academia.edu/attachments/88904267/download_file","bulk_download_file_name":"The_Greek_sophists_teachers_of_virtue.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/88904267/Corey_dis.pdf?1738515465=\u0026response-content-disposition=attachment%3B+filename%3DThe_Greek_sophists_teachers_of_virtue.pdf\u0026Expires=1743584170\u0026Signature=JGL2JR1NvONeZKn3KkQNQm4adJMQyUKzV~2bFqfwGdYYhpeepYE6RbtpIbS4dn5cinKM70Uzeamvn63K8FqKXT46lY7q1t~pe-hydGBRV1118yyyiftwC8BKQqoGcHh7kn3d2~VhXMF~ae8~46JlC9xruME2htIbX2WAuz-AQVEEDE4jRuAp7H0HC4d7aRf0HbTP-t4HH-gYFcXMZ9v0UOjLmtMAnEfSJNcpV7J0zDNDAAQpJoAYH1DQNYc58mEiLHvycDHz708NPsELLrdAx2ymKvqbXdKpMtwicLPYTUPqj3tN2vlZP7i8hrZVLxBfLeuvRnpp47Am3fTYtWjjJQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Greek_sophists_teachers_of_virtue","translated_slug":"","page_count":299,"language":"en","content_type":"Work","summary":"This dissertation is a study of the Greek sophists as teachers of aretê (virtue or human excellence) and a study of the conflict between sophistic and Socratic political values as portrayed in the dialogues of Plato. The first section offers a new definition of the term \"sophist\" based on ancient sources and attempts to present as clear a picture as is historically possible of the sophists' activities. The second section examines and evaluates Plato's criticisms of the sophists drawing attention especially to the dependence of certain criticisms upon a questionable set of epistemological assumptions about the role of knowledge in ethical action. And the final section describes in detail what the sophists understood aretê to entail and how they went about teaching it. ix CHAPTER 1 INTRODUCTION: INTERPRETING THE SOPHISTS To say that the Greek sophists have captured the imagination of political theorists and philosophers is an understatement. They have in fact been studied and commented upon by almost every major political thinker since Hegel. In Leo Strauss's work, for example, the sophists feature prominently as the harbingers of what he terms \"vulgar conventionalism,\" the belief that \"by nature everyone seeks only his own good\" and that the greatest good is \"to have more than others or to rule others.\" 1 In Eric Voegelin, they appear as the \"prototype of disorder,\" thinkers who resist with falsehoods and lies the \"true order of the human psyche\" and the \"one type of true humanity,\" the philosopher. 2 In other writers the sophists appear not as villains but as heroes: Eric Havelock presents them as the earliest known \"liberals,\" while Cynthia Farrar more recently casts them (some of them, at any rate) as the first democratic political theorists. 3 What is most striking, however, is not that the sophists should be deemed centrally important for the history of political thought-indeed, this might have been expected, since Plato devotes six dialogues to them and mentions them repeatedly in ten others. What is most striking is that there is so little scholarly agreement as to why the sophists are so important.","owner":{"id":10015481,"first_name":"David","middle_initials":null,"last_name":"Corey","page_name":"DavidCorey","domain_name":"baylor","created_at":"2014-03-12T07:14:48.287-07:00","display_name":"David Corey","url":"https://baylor.academia.edu/DavidCorey"},"attachments":[{"id":88904267,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/88904267/thumbnails/1.jpg","file_name":"Corey_dis.pdf","download_url":"https://www.academia.edu/attachments/88904267/download_file","bulk_download_file_name":"The_Greek_sophists_teachers_of_virtue.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/88904267/Corey_dis.pdf?1738515465=\u0026response-content-disposition=attachment%3B+filename%3DThe_Greek_sophists_teachers_of_virtue.pdf\u0026Expires=1743584170\u0026Signature=JGL2JR1NvONeZKn3KkQNQm4adJMQyUKzV~2bFqfwGdYYhpeepYE6RbtpIbS4dn5cinKM70Uzeamvn63K8FqKXT46lY7q1t~pe-hydGBRV1118yyyiftwC8BKQqoGcHh7kn3d2~VhXMF~ae8~46JlC9xruME2htIbX2WAuz-AQVEEDE4jRuAp7H0HC4d7aRf0HbTP-t4HH-gYFcXMZ9v0UOjLmtMAnEfSJNcpV7J0zDNDAAQpJoAYH1DQNYc58mEiLHvycDHz708NPsELLrdAx2ymKvqbXdKpMtwicLPYTUPqj3tN2vlZP7i8hrZVLxBfLeuvRnpp47Am3fTYtWjjJQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":82123,"name":"Virtue","url":"https://www.academia.edu/Documents/in/Virtue"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-83618555-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="77621321"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/77621321/George_Santayana_on_Liberalism_and_the_Spiritual_Life"><img alt="Research paper thumbnail of George Santayana on Liberalism and the Spiritual Life" class="work-thumbnail" src="https://attachments.academia-assets.com/84941314/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/77621321/George_Santayana_on_Liberalism_and_the_Spiritual_Life">George Santayana on Liberalism and the Spiritual Life</a></div><div class="wp-workCard_item"><span>MODERN AGE</span><span>, 2003</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="301fd6ab7985e18b56d0aa86ef253745" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":84941314,"asset_id":77621321,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/84941314/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="77621321"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="77621321"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 77621321; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-77621321-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="44280927"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44280927/_Ordinate_and_Inordinate_Nationalism_"><img alt="Research paper thumbnail of "Ordinate and Inordinate Nationalism"" class="work-thumbnail" src="https://attachments.academia-assets.com/64660414/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44280927/_Ordinate_and_Inordinate_Nationalism_">"Ordinate and Inordinate Nationalism"</a></div><div class="wp-workCard_item"><span>Πολιτεία LIBER AMICORUM AGOSTINO CARRINO MIMESIS / IL PRINCIPE E LA REPUBBLICA</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this essay I try to demystify the concept of “nationalism.” The task is complicated, because t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this essay I try to demystify the concept of “nationalism.” The<br />task is complicated, because the political rhetoric surrounding<br />nationalism—the rhetoric for and against it—has reached a fever<br />pitch in the United States and Europe. It is also complicated because<br />so many commentators have tried to sidestep the difficult questions<br />surrounding nationalism by repairing to a less-than-perfectly<br />helpful distinction, that between “nationalism” and “patriotism.”<br />This distinction is, no doubt, meant to clarify—to sort out bad from<br />good, intemperate from temperate. But it is a highly artificial<br />distinction, nonetheless, and has tended, unfortunately, to obscure<br />rather than clarify what most needs to be explored.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="408f61886e1de026b00c4631c3714f3e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64660414,"asset_id":44280927,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64660414/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44280927"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44280927"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44280927; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44280927]").text(description); $(".js-view-count[data-work-id=44280927]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44280927; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44280927']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "408f61886e1de026b00c4631c3714f3e" } } $('.js-work-strip[data-work-id=44280927]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44280927,"title":"\"Ordinate and Inordinate Nationalism\"","translated_title":"","metadata":{"abstract":"In this essay I try to demystify the concept of “nationalism.” The\ntask is complicated, because the political rhetoric surrounding\nnationalism—the rhetoric for and against it—has reached a fever\npitch in the United States and Europe. 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But it is a highly artificial\ndistinction, nonetheless, and has tended, unfortunately, to obscure\nrather than clarify what most needs to be explored.","internal_url":"https://www.academia.edu/44280927/_Ordinate_and_Inordinate_Nationalism_","translated_internal_url":"","created_at":"2020-10-12T08:50:13.160-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":10015481,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64660414,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64660414/thumbnails/1.jpg","file_name":"Corey.pdf","download_url":"https://www.academia.edu/attachments/64660414/download_file","bulk_download_file_name":"Ordinate_and_Inordinate_Nationalism.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64660414/Corey-libre.pdf?1602518764=\u0026response-content-disposition=attachment%3B+filename%3DOrdinate_and_Inordinate_Nationalism.pdf\u0026Expires=1743584170\u0026Signature=hRCiLJLRmeBtXq7cNqtqzHX5C67sdI3kEirTFq0VO7nH6eEr2uSqEvEAMbdKakTcrBIZORoxI1hcFoOtkKHMABdT6cVjGXjp4eiBxckA4x3yuqdg9vtXIqmR7YK8keulVDzMiVBpFKlMBm2D9P3F5SO4JcoggQ8RrXWDlj5n9RLJqyZqBYTS8et3485F6b8IgNl497rYCDI63T8r9qMiWf5~gufoCYoUqeW-r5zoF~GIPlQ1wukQJT3UCEGgM99ZoxmGbivN66glWVXpQySiua63UqFXFQAJlR2K0mQW4OhPSozlxkJMjfzYb7JbqU0Ieq5hHVpvTbD0Kn6Vnof2cw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Ordinate_and_Inordinate_Nationalism_","translated_slug":"","page_count":20,"language":"en","content_type":"Work","summary":"In this essay I try to demystify the concept of “nationalism.” The\ntask is complicated, because the political rhetoric surrounding\nnationalism—the rhetoric for and against it—has reached a fever\npitch in the United States and Europe. It is also complicated because\nso many commentators have tried to sidestep the difficult questions\nsurrounding nationalism by repairing to a less-than-perfectly\nhelpful distinction, that between “nationalism” and “patriotism.”\nThis distinction is, no doubt, meant to clarify—to sort out bad from\ngood, intemperate from temperate. But it is a highly artificial\ndistinction, nonetheless, and has tended, unfortunately, to obscure\nrather than clarify what most needs to be explored.","owner":{"id":10015481,"first_name":"David","middle_initials":null,"last_name":"Corey","page_name":"DavidCorey","domain_name":"baylor","created_at":"2014-03-12T07:14:48.287-07:00","display_name":"David Corey","url":"https://baylor.academia.edu/DavidCorey"},"attachments":[{"id":64660414,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64660414/thumbnails/1.jpg","file_name":"Corey.pdf","download_url":"https://www.academia.edu/attachments/64660414/download_file","bulk_download_file_name":"Ordinate_and_Inordinate_Nationalism.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64660414/Corey-libre.pdf?1602518764=\u0026response-content-disposition=attachment%3B+filename%3DOrdinate_and_Inordinate_Nationalism.pdf\u0026Expires=1743584170\u0026Signature=hRCiLJLRmeBtXq7cNqtqzHX5C67sdI3kEirTFq0VO7nH6eEr2uSqEvEAMbdKakTcrBIZORoxI1hcFoOtkKHMABdT6cVjGXjp4eiBxckA4x3yuqdg9vtXIqmR7YK8keulVDzMiVBpFKlMBm2D9P3F5SO4JcoggQ8RrXWDlj5n9RLJqyZqBYTS8et3485F6b8IgNl497rYCDI63T8r9qMiWf5~gufoCYoUqeW-r5zoF~GIPlQ1wukQJT3UCEGgM99ZoxmGbivN66glWVXpQySiua63UqFXFQAJlR2K0mQW4OhPSozlxkJMjfzYb7JbqU0Ieq5hHVpvTbD0Kn6Vnof2cw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5878,"name":"Nationalism","url":"https://www.academia.edu/Documents/in/Nationalism"},{"id":10422,"name":"National Identity","url":"https://www.academia.edu/Documents/in/National_Identity"},{"id":12551,"name":"Alasdair MacIntyre","url":"https://www.academia.edu/Documents/in/Alasdair_MacIntyre"},{"id":28147,"name":"Nations and nationalism","url":"https://www.academia.edu/Documents/in/Nations_and_nationalism"},{"id":56742,"name":"Patriotism","url":"https://www.academia.edu/Documents/in/Patriotism"},{"id":224048,"name":"Patriotisme","url":"https://www.academia.edu/Documents/in/Patriotisme"},{"id":512579,"name":"Patriotismo","url":"https://www.academia.edu/Documents/in/Patriotismo"},{"id":1270277,"name":"William Galston","url":"https://www.academia.edu/Documents/in/William_Galston"},{"id":1777932,"name":"NATIONAL PATRIOTISM","url":"https://www.academia.edu/Documents/in/NATIONAL_PATRIOTISM"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-44280927-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="43703907"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43703907/Liberalism_and_the_Modern_Quest_for_Freedom"><img alt="Research paper thumbnail of Liberalism and the Modern Quest for Freedom" class="work-thumbnail" src="https://attachments.academia-assets.com/64009183/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43703907/Liberalism_and_the_Modern_Quest_for_Freedom">Liberalism and the Modern Quest for Freedom</a></div><div class="wp-workCard_item"><span>Reclaiming Liberalism, ed. Hardwick & Marsh</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The effort to reclaim liberalism will require some understanding of what kind of liberalism to re...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The effort to reclaim liberalism will require some understanding of what kind of liberalism to reclaim.  What is liberalism?  What has happened historically such that it needs to be reclaimed?  These turn out to be difficult questions.  In this essay I propose a theoretical account of liberalism, a way of understanding what it is and why it has undergone such dramatic changes over the course of its history.  At the heart of my account is the claim that liberalism did not come into being as an independent historical phenomenon but was rather a contingent aspect of a much broader, more powerfully sweeping historical movement, the “modern quest for freedom,” which predates liberalism, gives rise to it, and eventually overtakes it—at which point the quest for freedom itself (notoriously) retains the name “liberalism” in the United States for reasons partly principled, partly expedient.  The theory of liberalism on offer here occupies the bulk of this essay, but it is not the only contribution I hope to make.  My account of liberalism facilitates a unique assessment of some of its current weaknesses.  And this in turn makes possible a concrete analysis of what an effort to reclaim liberalism might look like.  In the end, I argue that the politics of warring freedoms (what contemporary liberalism has in part become) should give way to a markedly different conception of politics, which I call the politics of liberal truce.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="11ef8f295eefd25366f134519b8b4351" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64009183,"asset_id":43703907,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64009183/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43703907"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43703907"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43703907; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43703907]").text(description); $(".js-view-count[data-work-id=43703907]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43703907; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43703907']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "11ef8f295eefd25366f134519b8b4351" } } $('.js-work-strip[data-work-id=43703907]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43703907,"title":"Liberalism and the Modern Quest for Freedom","translated_title":"","metadata":{"abstract":"The effort to reclaim liberalism will require some understanding of what kind of liberalism to reclaim. 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My account of liberalism facilitates a unique assessment of some of its current weaknesses. And this in turn makes possible a concrete analysis of what an effort to reclaim liberalism might look like. In the end, I argue that the politics of warring freedoms (what contemporary liberalism has in part become) should give way to a markedly different conception of politics, which I call the politics of liberal truce. ","ai_title_tag":"Reclaiming Liberalism: A Modern Perspective","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Reclaiming Liberalism, ed. Hardwick \u0026 Marsh"},"translated_abstract":"The effort to reclaim liberalism will require some understanding of what kind of liberalism to reclaim. What is liberalism? What has happened historically such that it needs to be reclaimed? These turn out to be difficult questions. In this essay I propose a theoretical account of liberalism, a way of understanding what it is and why it has undergone such dramatic changes over the course of its history. At the heart of my account is the claim that liberalism did not come into being as an independent historical phenomenon but was rather a contingent aspect of a much broader, more powerfully sweeping historical movement, the “modern quest for freedom,” which predates liberalism, gives rise to it, and eventually overtakes it—at which point the quest for freedom itself (notoriously) retains the name “liberalism” in the United States for reasons partly principled, partly expedient. The theory of liberalism on offer here occupies the bulk of this essay, but it is not the only contribution I hope to make. My account of liberalism facilitates a unique assessment of some of its current weaknesses. And this in turn makes possible a concrete analysis of what an effort to reclaim liberalism might look like. In the end, I argue that the politics of warring freedoms (what contemporary liberalism has in part become) should give way to a markedly different conception of politics, which I call the politics of liberal truce. 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What is liberalism? What has happened historically such that it needs to be reclaimed? These turn out to be difficult questions. In this essay I propose a theoretical account of liberalism, a way of understanding what it is and why it has undergone such dramatic changes over the course of its history. At the heart of my account is the claim that liberalism did not come into being as an independent historical phenomenon but was rather a contingent aspect of a much broader, more powerfully sweeping historical movement, the “modern quest for freedom,” which predates liberalism, gives rise to it, and eventually overtakes it—at which point the quest for freedom itself (notoriously) retains the name “liberalism” in the United States for reasons partly principled, partly expedient. The theory of liberalism on offer here occupies the bulk of this essay, but it is not the only contribution I hope to make. 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","owner":{"id":10015481,"first_name":"David","middle_initials":null,"last_name":"Corey","page_name":"DavidCorey","domain_name":"baylor","created_at":"2014-03-12T07:14:48.287-07:00","display_name":"David Corey","url":"https://baylor.academia.edu/DavidCorey"},"attachments":[{"id":64009183,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/64009183/thumbnails/1.jpg","file_name":"David_D_Corey_on_Liberalism.docx","download_url":"https://www.academia.edu/attachments/64009183/download_file","bulk_download_file_name":"Liberalism_and_the_Modern_Quest_for_Free.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64009183/David_D_Corey_on_Liberalism.docx?1738402139=\u0026response-content-disposition=attachment%3B+filename%3DLiberalism_and_the_Modern_Quest_for_Free.docx\u0026Expires=1743584170\u0026Signature=cXOjaFsw9AnAwxUULbkDXrpKrvEet1fIDtU1~-bMouxJAFmkJchWdplGxJV5SzmqI3D~dLvua5atlPoMXKVQkDRXfqRQ2xopd6ydXZrcXKlw-6rO3LFOUURncTiZpzjdKauBLPNr1DPI2z45nsVUJ8yo0lBVh49YpJK1I6XgXdTcKqoI9yPpmErcX8p9dMMmpQJCAqwQ2TPlpOQ7sFsFMXlsOQkzVy3gz45Cj0POPDeNXQWckQkUIVE7GX8PAEPvSnqYBikLH2XkjLKgQdu0rYzJeDTUdWOIUEuLrBXg--jTdcuWm98mqtZWIf1Q3BzioLmiBezT3UyQ0jUcmA1A3Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":4568,"name":"Liberalism","url":"https://www.academia.edu/Documents/in/Liberalism"},{"id":11861,"name":"Transhumanism","url":"https://www.academia.edu/Documents/in/Transhumanism"},{"id":24559,"name":"Machiavelli","url":"https://www.academia.edu/Documents/in/Machiavelli"},{"id":24772,"name":"History of Religious Freedom","url":"https://www.academia.edu/Documents/in/History_of_Religious_Freedom"},{"id":35668,"name":"John Stuart Mill","url":"https://www.academia.edu/Documents/in/John_Stuart_Mill"},{"id":36017,"name":"Martin Luther","url":"https://www.academia.edu/Documents/in/Martin_Luther"},{"id":173310,"name":"John Gray","url":"https://www.academia.edu/Documents/in/John_Gray"},{"id":341213,"name":"Religious Freedom","url":"https://www.academia.edu/Documents/in/Religious_Freedom"},{"id":447405,"name":"Economic freedom","url":"https://www.academia.edu/Documents/in/Economic_freedom"},{"id":1314557,"name":"Hobhouse","url":"https://www.academia.edu/Documents/in/Hobhouse"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-43703907-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="43502938"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43502938/Political_Philosophy_as_Apprenticeship_and_Practice"><img alt="Research paper thumbnail of Political Philosophy as Apprenticeship and Practice" class="work-thumbnail" src="https://attachments.academia-assets.com/63812817/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43502938/Political_Philosophy_as_Apprenticeship_and_Practice">Political Philosophy as Apprenticeship and Practice</a></div><div class="wp-workCard_item"><span>National Affairs</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Political philosophy seems to have fallen on hard times. Though plenty of academics in department...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Political philosophy seems to have fallen on hard times. Though plenty of academics in departments of philosophy and political science still lay claim to the field, those who actually have something illuminating to say about our political world are few and far between. We have no modern-day Plato or Aristotle, no Hobbes or Hegel, not even a Hannah Arendt or a Michael Oakeshott to offer us much-needed perspective. Why is this? Why are we more likely to learn something fresh about politics today from elite journalists, sociologists, and psychologists than from political philosophers? What is going on in our undergraduate and graduate curricula that stunts the development of political philosophy? Why are our professional journals filled more with articles about the history of political philosophy than with political philosophy itself? These are hard questions to answer, but they deserve attention. Something has gone wrong with the kind of pedagogy that is likely to make political philosophy possible. It has been corrupted by those who undervalue, as well as those who overvalue, the great texts of the discipline. It has been undercut by the overly cynical and the suspicious. And it has too often been shaped by apologists, activists, and ideologues rather than those who take the fundamental questions of politics seriously. It is worth considering what a more solid and constructive political-philosophical pedagogy would look like while responding to some of the distracting ideas and practices that now get in its way. In so doing, we might discover how political philosophy can once again become valued and well practiced.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="789dc14b9ececb8d1b1fe0be8ecfdf36" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63812817,"asset_id":43502938,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63812817/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43502938"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43502938"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43502938; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43502938]").text(description); $(".js-view-count[data-work-id=43502938]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43502938; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43502938']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "789dc14b9ececb8d1b1fe0be8ecfdf36" } } $('.js-work-strip[data-work-id=43502938]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43502938,"title":"Political Philosophy as Apprenticeship and Practice","translated_title":"","metadata":{"abstract":"Political philosophy seems to have fallen on hard times. 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Though plenty of academics in department...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Political philosophy seems to have fallen on hard times. Though plenty of academics in departments of Philosophy and Political Science still lay claim to the field, those who actually have something illuminating to say about our political world are few and far between. We have no modern-day Plato or Aristotle, no Hobbes or Hegel, not even a Hannah Arendt or a Michael Oakeshott to offer us much-needed perspective. Why is this? Why are we more likely to learn something fresh about politics today from elite journalists, sociologists, and psychologists than from political philosophers? What is going on in our undergraduate and graduate curricula that stunts the development of political philosophy? Why are our professional journals filled more with articles about the history of political philosophy than with political philosophy itself? These are hard questions to answer, but they nevertheless deserve attention. In my view something has gone wrong-or rather many things have gone wrong-with the kind of pedagogy that is likely to make political philosophy possible. Our pedagogy has been corrupted by those who undervalue as well as those who overvalue the great texts of the discipline. It has been undercut by the overly cynical and suspicious. And it has too often been shaped by apologists, activists, and ideologues rather than those who take the fundamental questions of politics seriously. In this essay I want to describe what I take to be a solid political-philosophical pedagogy and to respond to some of the distracting ideas and practices that now get in its way. In so doing, I hope to show how political philosophy might once again become valued and practiced.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cec4ba33dc0f96437a603c1ca850b356" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60450050,"asset_id":40213410,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60450050/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40213410"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40213410"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40213410; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40213410]").text(description); $(".js-view-count[data-work-id=40213410]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40213410; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40213410']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cec4ba33dc0f96437a603c1ca850b356" } } $('.js-work-strip[data-work-id=40213410]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40213410,"title":"Political Philosophy as Apprenticeship and Practice","translated_title":"","metadata":{"abstract":"Political philosophy seems to have fallen on hard times. 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Though plenty of academics in departments of Philosophy and Political Science still lay claim to the field, those who actually have something illuminating to say about our political world are few and far between. We have no modern-day Plato or Aristotle, no Hobbes or Hegel, not even a Hannah Arendt or a Michael Oakeshott to offer us much-needed perspective. Why is this? Why are we more likely to learn something fresh about politics today from elite journalists, sociologists, and psychologists than from political philosophers? What is going on in our undergraduate and graduate curricula that stunts the development of political philosophy? Why are our professional journals filled more with articles about the history of political philosophy than with political philosophy itself? These are hard questions to answer, but they nevertheless deserve attention. In my view something has gone wrong-or rather many things have gone wrong-with the kind of pedagogy that is likely to make political philosophy possible. Our pedagogy has been corrupted by those who undervalue as well as those who overvalue the great texts of the discipline. It has been undercut by the overly cynical and suspicious. And it has too often been shaped by apologists, activists, and ideologues rather than those who take the fundamental questions of politics seriously. In this essay I want to describe what I take to be a solid political-philosophical pedagogy and to respond to some of the distracting ideas and practices that now get in its way. In so doing, I hope to show how political philosophy might once again become valued and practiced.","owner":{"id":10015481,"first_name":"David","middle_initials":null,"last_name":"Corey","page_name":"DavidCorey","domain_name":"baylor","created_at":"2014-03-12T07:14:48.287-07:00","display_name":"David Corey","url":"https://baylor.academia.edu/DavidCorey"},"attachments":[{"id":60450050,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/60450050/thumbnails/1.jpg","file_name":"Political_Philosophy_as_Apprenticeship_and_Practice_2_.docx","download_url":"https://www.academia.edu/attachments/60450050/download_file","bulk_download_file_name":"Political_Philosophy_as_Apprenticeship_a.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60450050/Political_Philosophy_as_Apprenticeship_and_Practice_2_.docx?1738388049=\u0026response-content-disposition=attachment%3B+filename%3DPolitical_Philosophy_as_Apprenticeship_a.docx\u0026Expires=1743584170\u0026Signature=ahQDcubcMV1YXLv0IdH4YJXNgBp~tKNQawaIl79ky3NRa6r8E4ZWGW1z62EZL~eU~9ob7KwqorUQKcaFjxOKGyBEwx3BxdggUhcjd8lyTZUovtc1dGlI3fvrQxI4LvLxRm55ZnCXrnUGN0ZoBTNgVYnW3C3WAWsj1gbo-FXfYZPgMlYEDQdK8GiFFhlzOrgnfuzt-BFsH0pRs-m-ax7oIhYwYeSiuMpy9PXz0RpVGaJJ1uJU~6Xx4f9u1t0aKRIB3mgdicbAHNjWSbtC3rzzNGRzQioHxXFY-RQg46wGE5gY7eb56bTaG4AxSpxjvnd3gO24Jw2CNjDnLczS29ALJQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy"},{"id":1696,"name":"Political Theory","url":"https://www.academia.edu/Documents/in/Political_Theory"},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel"},{"id":19021,"name":"Eric Voegelin","url":"https://www.academia.edu/Documents/in/Eric_Voegelin"},{"id":19484,"name":"John Rawls","url":"https://www.academia.edu/Documents/in/John_Rawls"},{"id":23119,"name":"Michael Oakeshott","url":"https://www.academia.edu/Documents/in/Michael_Oakeshott"},{"id":23492,"name":"Robin George Collingwood","url":"https://www.academia.edu/Documents/in/Robin_George_Collingwood"},{"id":27262,"name":"Leo Strauss","url":"https://www.academia.edu/Documents/in/Leo_Strauss"},{"id":49749,"name":"Tradition","url":"https://www.academia.edu/Documents/in/Tradition"},{"id":766833,"name":"Apprenticeship","url":"https://www.academia.edu/Documents/in/Apprenticeship"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-40213410-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="39768327"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39768327/THE_AMBIGUITIES_OF_JUSTICE_IN_WAR"><img alt="Research paper thumbnail of THE AMBIGUITIES OF JUSTICE IN WAR" class="work-thumbnail" src="https://attachments.academia-assets.com/59951002/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39768327/THE_AMBIGUITIES_OF_JUSTICE_IN_WAR">THE AMBIGUITIES OF JUSTICE IN WAR</a></div><div class="wp-workCard_item"><span>Anamnesis</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: People often think about justice in war in the simplest terms: some group commits an in...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: People often think about justice in war in the simplest terms: some group commits an injustice; another group attempts to remedy the wrong by means of force. But in fact the pursuit of justice is never so simple. While attempting to remedy wrongs of one kind, agents of justice commit wrongs of another. Nor is this easily avoidable. Rather, justice itself seems to admit of ambiguities that frustrate even our best efforts to correct wrongs. In this essay I expose the ambiguities of justice in war by analyzing real-world and literary examples. In so doing, I reveal some ethical issues that the just war tradition has not, to date, adequately addressed. To conclude, I explain why recognition of the ambiguities of justice in war is both morally and strategically advantageous.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2e97a10e782302e60a98f67886a0110c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59951002,"asset_id":39768327,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59951002/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39768327"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39768327"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39768327; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39768327]").text(description); $(".js-view-count[data-work-id=39768327]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39768327; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39768327']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2e97a10e782302e60a98f67886a0110c" } } $('.js-work-strip[data-work-id=39768327]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39768327,"title":"THE AMBIGUITIES OF JUSTICE IN WAR","translated_title":"","metadata":{"abstract":"Abstract: People often think about justice in war in the simplest terms: some group commits an injustice; another group attempts to remedy the wrong by means of force. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-39765192-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="39765124"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39765124/Oakeshotts_Concept_of_Ideology"><img alt="Research paper thumbnail of Oakeshott's Concept of Ideology" class="work-thumbnail" src="https://attachments.academia-assets.com/59947073/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39765124/Oakeshotts_Concept_of_Ideology">Oakeshott's Concept of Ideology</a></div><div class="wp-workCard_item"><span>Journal of Political Ideologies </span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Michael Oakeshott's critique of 'political rationalism' is often regarded as a unique contributio...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Michael Oakeshott's critique of 'political rationalism' is often regarded as a unique contribution to the study of 20th-century 'ideologies.' But, in fact, Oakeshott understood rationalism and ideology as distinct phenomena. This article exposes the essence of each in Oakeshott's writings, analyses their complex relationship and shows how far back in human history they reached. Neither was, for Oakeshott, distinctly modern. In fact, he traced ideology and rationalism alike to the birth of philosophy in ancient Greece, even while he acknowledged important differences in their ancient and modern manifestations. Oakeshott's outlook with respect to these phenomena was significantly more pessimistic than that of other 20th-century analysts. He did not think our problems were easily curable. He did, however, harbour some hope (albeit dreamy) that in the domain of politics in particular, the metaphor of 'conversation' might somehow loosen the grip of ideological thought and action.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6af93f0d9ae3062976c8bb2ff84fe0a0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59947073,"asset_id":39765124,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59947073/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39765124"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39765124"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39765124; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39765124]").text(description); $(".js-view-count[data-work-id=39765124]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39765124; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39765124']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6af93f0d9ae3062976c8bb2ff84fe0a0" } } $('.js-work-strip[data-work-id=39765124]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39765124,"title":"Oakeshott's Concept of Ideology","translated_title":"","metadata":{"ai_title_tag":"Oakeshott's View on Ideology and Political Rationalism","grobid_abstract":"Michael Oakeshott's critique of 'political rationalism' is often regarded as a unique contribution to the study of 20th-century 'ideologies.' 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-7433548-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="6962661"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6962661/Dogmat%C3%B3machy_Ideological_Warfare"><img alt="Research paper thumbnail of Dogmatómachy: Ideological Warfare" class="work-thumbnail" src="https://attachments.academia-assets.com/33629858/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6962661/Dogmat%C3%B3machy_Ideological_Warfare">Dogmatómachy: Ideological Warfare</a></div><div class="wp-workCard_item"><span>Forthcoming in Cosmos+Taxis</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Dogmatomachy (ideological warfare) is a term borrowed from the work of the late political philoso...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Dogmatomachy (ideological warfare) is a term borrowed from the work of the late political philosopher, Eric Voegelin . In this essay I claim that it has infected contemporary liberaldemocratic politics, and I analyze it (using a method I appropriate from Michael Oakeshott) in terms of its logical postulates: abstraction, absolutization and the belief that total victory is achievable in domestic political disputes. I then show the folly of approaching politics in this manner by contrasting the constraints that necessarily characterize human politics with the relatively unconstrained politics exhibited by the mythopoetic figure of Olympian Zeus. In the end I conjecture that dogmatomachy, while wrongheaded as an approach to everyday politics, is likely to be with us for a long time, though I hold out some hope that by understanding its defects we may begin to seek its cure.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="878453113ed1697219cee2e0b78be2e6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33629858,"asset_id":6962661,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33629858/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6962661"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6962661"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6962661; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6962661]").text(description); $(".js-view-count[data-work-id=6962661]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6962661; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6962661']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "878453113ed1697219cee2e0b78be2e6" } } $('.js-work-strip[data-work-id=6962661]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6962661,"title":"Dogmatómachy: Ideological Warfare","translated_title":"","metadata":{"grobid_abstract":"Dogmatomachy (ideological warfare) is a term borrowed from the work of the late political philosopher, Eric Voegelin . 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-6962661-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="6421635"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6421635/Voegelin_and_Aristotle_on_Nous_What_is_Noetic_Political_Science"><img alt="Research paper thumbnail of Voegelin and Aristotle on Nous: What is Noetic Political Science?" class="work-thumbnail" src="https://attachments.academia-assets.com/33225096/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6421635/Voegelin_and_Aristotle_on_Nous_What_is_Noetic_Political_Science">Voegelin and Aristotle on Nous: What is Noetic Political Science?</a></div><div class="wp-workCard_item"><span>“Voegelin and Aristotle on Nous: What is Noetic Political Science?” The Review of Politics 64, no.1 (2002): 57-79</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper considers the extent to which Eric Voegelin’s mature writings supply a basis for a sub...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper considers the extent to which Eric Voegelin’s mature writings supply a basis for a substantive ethical and political science.  It does so by examining Voegelin’s understanding of nous as the ground for theorizing, and by relating this back to Aristotle.  Aristotle is shown to have understood the activities of nous in two distinct ways.  On the one hand, nous is the divine activity of the soul exploring its own ground.  But nous is also induction (epagôgê) of the first principles of science through sense perception, memory and experience.  The two basic activities of nous are related, but they have different values when it comes to the world of particulars.  It is the argument of this paper that a substantive ethical and political science—one that sheds light on particulars—must include the inductive employment of nous and that the exclusion of this from Voegelin’s political science results in some discernible limitations.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3c9b2e9b2b3e419160565f4dc1930c1c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33225096,"asset_id":6421635,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33225096/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6421635"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6421635"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6421635; 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However, this is not a course on terrorism or on the “war against terror” per se; it is a course on the power of great texts to help us think deeply, ethically and concretely about war, and thus to debate the justice of any particular war in philosophically fruitful ways. As such, this is a course in the connection between citizenship, philosophy and tradition—in the ways that rich traditions of politicalphilosophical reflection can be brought to bear effectively on issues of contemporary life. The course begins with a session on “formulating questions.” In this introductory session we face the challenge of admitting our ignorance and trying to articulate the questions we would most like to answer. 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However, this is not a course on terrorism or on the “war against terror” per se; it is a course on the power of great texts to help us think deeply, ethically and concretely about war, and thus to debate the justice of any particular war in philosophically fruitful ways. As such, this is a course in the connection between citizenship, philosophy and tradition—in the ways that rich traditions of politicalphilosophical reflection can be brought to bear effectively on issues of contemporary life. The course begins with a session on “formulating questions.” In this introductory session we face the challenge of admitting our ignorance and trying to articulate the questions we would most like to answer. 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The first section offers a new definition of the term "sophist" based on ancient sources and attempts to present as clear a picture as is historically possible of the sophists' activities. The second section examines and evaluates Plato's criticisms of the sophists drawing attention especially to the dependence of certain criticisms upon a questionable set of epistemological assumptions about the role of knowledge in ethical action. And the final section describes in detail what the sophists understood aretê to entail and how they went about teaching it. ix CHAPTER 1 INTRODUCTION: INTERPRETING THE SOPHISTS To say that the Greek sophists have captured the imagination of political theorists and philosophers is an understatement. They have in fact been studied and commented upon by almost every major political thinker since Hegel. In Leo Strauss's work, for example, the sophists feature prominently as the harbingers of what he terms "vulgar conventionalism," the belief that "by nature everyone seeks only his own good" and that the greatest good is "to have more than others or to rule others." 1 In Eric Voegelin, they appear as the "prototype of disorder," thinkers who resist with falsehoods and lies the "true order of the human psyche" and the "one type of true humanity," the philosopher. 2 In other writers the sophists appear not as villains but as heroes: Eric Havelock presents them as the earliest known "liberals," while Cynthia Farrar more recently casts them (some of them, at any rate) as the first democratic political theorists. 3 What is most striking, however, is not that the sophists should be deemed centrally important for the history of political thought-indeed, this might have been expected, since Plato devotes six dialogues to them and mentions them repeatedly in ten others. What is most striking is that there is so little scholarly agreement as to why the sophists are so important.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bd428d3cca08c77192111be5c3b38276" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88904267,"asset_id":83618555,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88904267/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="83618555"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83618555"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83618555; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=83618555]").text(description); $(".js-view-count[data-work-id=83618555]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 83618555; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='83618555']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "bd428d3cca08c77192111be5c3b38276" } } $('.js-work-strip[data-work-id=83618555]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":83618555,"title":"The Greek sophists : teachers of virtue","translated_title":"","metadata":{"publisher":"Louisiana State University Libraries","grobid_abstract":"This dissertation is a study of the Greek sophists as teachers of aretê (virtue or human excellence) and a study of the conflict between sophistic and Socratic political values as portrayed in the dialogues of Plato. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-83618555-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="77621321"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/77621321/George_Santayana_on_Liberalism_and_the_Spiritual_Life"><img alt="Research paper thumbnail of George Santayana on Liberalism and the Spiritual Life" class="work-thumbnail" src="https://attachments.academia-assets.com/84941314/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/77621321/George_Santayana_on_Liberalism_and_the_Spiritual_Life">George Santayana on Liberalism and the Spiritual Life</a></div><div class="wp-workCard_item"><span>MODERN AGE</span><span>, 2003</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="301fd6ab7985e18b56d0aa86ef253745" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":84941314,"asset_id":77621321,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/84941314/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="77621321"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="77621321"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 77621321; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-77621321-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="44280927"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44280927/_Ordinate_and_Inordinate_Nationalism_"><img alt="Research paper thumbnail of "Ordinate and Inordinate Nationalism"" class="work-thumbnail" src="https://attachments.academia-assets.com/64660414/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44280927/_Ordinate_and_Inordinate_Nationalism_">"Ordinate and Inordinate Nationalism"</a></div><div class="wp-workCard_item"><span>Πολιτεία LIBER AMICORUM AGOSTINO CARRINO MIMESIS / IL PRINCIPE E LA REPUBBLICA</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this essay I try to demystify the concept of “nationalism.” The task is complicated, because t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this essay I try to demystify the concept of “nationalism.” The<br />task is complicated, because the political rhetoric surrounding<br />nationalism—the rhetoric for and against it—has reached a fever<br />pitch in the United States and Europe. It is also complicated because<br />so many commentators have tried to sidestep the difficult questions<br />surrounding nationalism by repairing to a less-than-perfectly<br />helpful distinction, that between “nationalism” and “patriotism.”<br />This distinction is, no doubt, meant to clarify—to sort out bad from<br />good, intemperate from temperate. But it is a highly artificial<br />distinction, nonetheless, and has tended, unfortunately, to obscure<br />rather than clarify what most needs to be explored.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="408f61886e1de026b00c4631c3714f3e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64660414,"asset_id":44280927,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64660414/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44280927"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44280927"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44280927; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44280927]").text(description); $(".js-view-count[data-work-id=44280927]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44280927; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44280927']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "408f61886e1de026b00c4631c3714f3e" } } $('.js-work-strip[data-work-id=44280927]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44280927,"title":"\"Ordinate and Inordinate Nationalism\"","translated_title":"","metadata":{"abstract":"In this essay I try to demystify the concept of “nationalism.” The\ntask is complicated, because the political rhetoric surrounding\nnationalism—the rhetoric for and against it—has reached a fever\npitch in the United States and Europe. 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Hardwick & Marsh</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The effort to reclaim liberalism will require some understanding of what kind of liberalism to re...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The effort to reclaim liberalism will require some understanding of what kind of liberalism to reclaim.  What is liberalism?  What has happened historically such that it needs to be reclaimed?  These turn out to be difficult questions.  In this essay I propose a theoretical account of liberalism, a way of understanding what it is and why it has undergone such dramatic changes over the course of its history.  At the heart of my account is the claim that liberalism did not come into being as an independent historical phenomenon but was rather a contingent aspect of a much broader, more powerfully sweeping historical movement, the “modern quest for freedom,” which predates liberalism, gives rise to it, and eventually overtakes it—at which point the quest for freedom itself (notoriously) retains the name “liberalism” in the United States for reasons partly principled, partly expedient.  The theory of liberalism on offer here occupies the bulk of this essay, but it is not the only contribution I hope to make.  My account of liberalism facilitates a unique assessment of some of its current weaknesses.  And this in turn makes possible a concrete analysis of what an effort to reclaim liberalism might look like.  In the end, I argue that the politics of warring freedoms (what contemporary liberalism has in part become) should give way to a markedly different conception of politics, which I call the politics of liberal truce.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="11ef8f295eefd25366f134519b8b4351" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64009183,"asset_id":43703907,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64009183/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43703907"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43703907"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43703907; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43703907]").text(description); $(".js-view-count[data-work-id=43703907]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43703907; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43703907']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "11ef8f295eefd25366f134519b8b4351" } } $('.js-work-strip[data-work-id=43703907]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43703907,"title":"Liberalism and the Modern Quest for Freedom","translated_title":"","metadata":{"abstract":"The effort to reclaim liberalism will require some understanding of what kind of liberalism to reclaim. 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My account of liberalism facilitates a unique assessment of some of its current weaknesses. And this in turn makes possible a concrete analysis of what an effort to reclaim liberalism might look like. In the end, I argue that the politics of warring freedoms (what contemporary liberalism has in part become) should give way to a markedly different conception of politics, which I call the politics of liberal truce. ","ai_title_tag":"Reclaiming Liberalism: A Modern Perspective","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Reclaiming Liberalism, ed. Hardwick \u0026 Marsh"},"translated_abstract":"The effort to reclaim liberalism will require some understanding of what kind of liberalism to reclaim. What is liberalism? What has happened historically such that it needs to be reclaimed? These turn out to be difficult questions. In this essay I propose a theoretical account of liberalism, a way of understanding what it is and why it has undergone such dramatic changes over the course of its history. At the heart of my account is the claim that liberalism did not come into being as an independent historical phenomenon but was rather a contingent aspect of a much broader, more powerfully sweeping historical movement, the “modern quest for freedom,” which predates liberalism, gives rise to it, and eventually overtakes it—at which point the quest for freedom itself (notoriously) retains the name “liberalism” in the United States for reasons partly principled, partly expedient. The theory of liberalism on offer here occupies the bulk of this essay, but it is not the only contribution I hope to make. My account of liberalism facilitates a unique assessment of some of its current weaknesses. And this in turn makes possible a concrete analysis of what an effort to reclaim liberalism might look like. In the end, I argue that the politics of warring freedoms (what contemporary liberalism has in part become) should give way to a markedly different conception of politics, which I call the politics of liberal truce. 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What is liberalism? What has happened historically such that it needs to be reclaimed? These turn out to be difficult questions. In this essay I propose a theoretical account of liberalism, a way of understanding what it is and why it has undergone such dramatic changes over the course of its history. At the heart of my account is the claim that liberalism did not come into being as an independent historical phenomenon but was rather a contingent aspect of a much broader, more powerfully sweeping historical movement, the “modern quest for freedom,” which predates liberalism, gives rise to it, and eventually overtakes it—at which point the quest for freedom itself (notoriously) retains the name “liberalism” in the United States for reasons partly principled, partly expedient. The theory of liberalism on offer here occupies the bulk of this essay, but it is not the only contribution I hope to make. 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","owner":{"id":10015481,"first_name":"David","middle_initials":null,"last_name":"Corey","page_name":"DavidCorey","domain_name":"baylor","created_at":"2014-03-12T07:14:48.287-07:00","display_name":"David Corey","url":"https://baylor.academia.edu/DavidCorey"},"attachments":[{"id":64009183,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/64009183/thumbnails/1.jpg","file_name":"David_D_Corey_on_Liberalism.docx","download_url":"https://www.academia.edu/attachments/64009183/download_file","bulk_download_file_name":"Liberalism_and_the_Modern_Quest_for_Free.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64009183/David_D_Corey_on_Liberalism.docx?1738402139=\u0026response-content-disposition=attachment%3B+filename%3DLiberalism_and_the_Modern_Quest_for_Free.docx\u0026Expires=1743584170\u0026Signature=cXOjaFsw9AnAwxUULbkDXrpKrvEet1fIDtU1~-bMouxJAFmkJchWdplGxJV5SzmqI3D~dLvua5atlPoMXKVQkDRXfqRQ2xopd6ydXZrcXKlw-6rO3LFOUURncTiZpzjdKauBLPNr1DPI2z45nsVUJ8yo0lBVh49YpJK1I6XgXdTcKqoI9yPpmErcX8p9dMMmpQJCAqwQ2TPlpOQ7sFsFMXlsOQkzVy3gz45Cj0POPDeNXQWckQkUIVE7GX8PAEPvSnqYBikLH2XkjLKgQdu0rYzJeDTUdWOIUEuLrBXg--jTdcuWm98mqtZWIf1Q3BzioLmiBezT3UyQ0jUcmA1A3Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":4568,"name":"Liberalism","url":"https://www.academia.edu/Documents/in/Liberalism"},{"id":11861,"name":"Transhumanism","url":"https://www.academia.edu/Documents/in/Transhumanism"},{"id":24559,"name":"Machiavelli","url":"https://www.academia.edu/Documents/in/Machiavelli"},{"id":24772,"name":"History of Religious Freedom","url":"https://www.academia.edu/Documents/in/History_of_Religious_Freedom"},{"id":35668,"name":"John Stuart Mill","url":"https://www.academia.edu/Documents/in/John_Stuart_Mill"},{"id":36017,"name":"Martin Luther","url":"https://www.academia.edu/Documents/in/Martin_Luther"},{"id":173310,"name":"John Gray","url":"https://www.academia.edu/Documents/in/John_Gray"},{"id":341213,"name":"Religious Freedom","url":"https://www.academia.edu/Documents/in/Religious_Freedom"},{"id":447405,"name":"Economic freedom","url":"https://www.academia.edu/Documents/in/Economic_freedom"},{"id":1314557,"name":"Hobhouse","url":"https://www.academia.edu/Documents/in/Hobhouse"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-43703907-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="43502938"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43502938/Political_Philosophy_as_Apprenticeship_and_Practice"><img alt="Research paper thumbnail of Political Philosophy as Apprenticeship and Practice" class="work-thumbnail" src="https://attachments.academia-assets.com/63812817/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43502938/Political_Philosophy_as_Apprenticeship_and_Practice">Political Philosophy as Apprenticeship and Practice</a></div><div class="wp-workCard_item"><span>National Affairs</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Political philosophy seems to have fallen on hard times. Though plenty of academics in department...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Political philosophy seems to have fallen on hard times. Though plenty of academics in departments of philosophy and political science still lay claim to the field, those who actually have something illuminating to say about our political world are few and far between. We have no modern-day Plato or Aristotle, no Hobbes or Hegel, not even a Hannah Arendt or a Michael Oakeshott to offer us much-needed perspective. Why is this? Why are we more likely to learn something fresh about politics today from elite journalists, sociologists, and psychologists than from political philosophers? What is going on in our undergraduate and graduate curricula that stunts the development of political philosophy? Why are our professional journals filled more with articles about the history of political philosophy than with political philosophy itself? These are hard questions to answer, but they deserve attention. Something has gone wrong with the kind of pedagogy that is likely to make political philosophy possible. It has been corrupted by those who undervalue, as well as those who overvalue, the great texts of the discipline. It has been undercut by the overly cynical and the suspicious. And it has too often been shaped by apologists, activists, and ideologues rather than those who take the fundamental questions of politics seriously. It is worth considering what a more solid and constructive political-philosophical pedagogy would look like while responding to some of the distracting ideas and practices that now get in its way. In so doing, we might discover how political philosophy can once again become valued and well practiced.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="789dc14b9ececb8d1b1fe0be8ecfdf36" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63812817,"asset_id":43502938,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63812817/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43502938"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43502938"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43502938; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43502938]").text(description); $(".js-view-count[data-work-id=43502938]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43502938; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43502938']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "789dc14b9ececb8d1b1fe0be8ecfdf36" } } $('.js-work-strip[data-work-id=43502938]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43502938,"title":"Political Philosophy as Apprenticeship and Practice","translated_title":"","metadata":{"abstract":"Political philosophy seems to have fallen on hard times. 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Though plenty of academics in department...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Political philosophy seems to have fallen on hard times. Though plenty of academics in departments of Philosophy and Political Science still lay claim to the field, those who actually have something illuminating to say about our political world are few and far between. We have no modern-day Plato or Aristotle, no Hobbes or Hegel, not even a Hannah Arendt or a Michael Oakeshott to offer us much-needed perspective. Why is this? Why are we more likely to learn something fresh about politics today from elite journalists, sociologists, and psychologists than from political philosophers? What is going on in our undergraduate and graduate curricula that stunts the development of political philosophy? Why are our professional journals filled more with articles about the history of political philosophy than with political philosophy itself? These are hard questions to answer, but they nevertheless deserve attention. In my view something has gone wrong-or rather many things have gone wrong-with the kind of pedagogy that is likely to make political philosophy possible. Our pedagogy has been corrupted by those who undervalue as well as those who overvalue the great texts of the discipline. It has been undercut by the overly cynical and suspicious. And it has too often been shaped by apologists, activists, and ideologues rather than those who take the fundamental questions of politics seriously. In this essay I want to describe what I take to be a solid political-philosophical pedagogy and to respond to some of the distracting ideas and practices that now get in its way. In so doing, I hope to show how political philosophy might once again become valued and practiced.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cec4ba33dc0f96437a603c1ca850b356" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60450050,"asset_id":40213410,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60450050/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40213410"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40213410"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40213410; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40213410]").text(description); $(".js-view-count[data-work-id=40213410]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40213410; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40213410']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cec4ba33dc0f96437a603c1ca850b356" } } $('.js-work-strip[data-work-id=40213410]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40213410,"title":"Political Philosophy as Apprenticeship and Practice","translated_title":"","metadata":{"abstract":"Political philosophy seems to have fallen on hard times. 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But in fact the pursuit of justice is never so simple. While attempting to remedy wrongs of one kind, agents of justice commit wrongs of another. Nor is this easily avoidable. Rather, justice itself seems to admit of ambiguities that frustrate even our best efforts to correct wrongs. In this essay I expose the ambiguities of justice in war by analyzing real-world and literary examples. In so doing, I reveal some ethical issues that the just war tradition has not, to date, adequately addressed. To conclude, I explain why recognition of the ambiguities of justice in war is both morally and strategically advantageous.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2e97a10e782302e60a98f67886a0110c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59951002,"asset_id":39768327,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59951002/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39768327"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39768327"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39768327; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39768327]").text(description); $(".js-view-count[data-work-id=39768327]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39768327; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39768327']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2e97a10e782302e60a98f67886a0110c" } } $('.js-work-strip[data-work-id=39768327]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39768327,"title":"THE AMBIGUITIES OF JUSTICE IN WAR","translated_title":"","metadata":{"abstract":"Abstract: People often think about justice in war in the simplest terms: some group commits an injustice; another group attempts to remedy the wrong by means of force. 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But in fact the pursuit of justice is never so simple. While attempting to remedy wrongs of one kind, agents of justice commit wrongs of another. Nor is this easily avoidable. Rather, justice itself seems to admit of ambiguities that frustrate even our best efforts to correct wrongs. In this essay I expose the ambiguities of justice in war by analyzing real-world and literary examples. In so doing, I reveal some ethical issues that the just war tradition has not, to date, adequately addressed. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-39768327-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="39768311"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39768311/ROGER_SCRUTON_ON_THE_PREHISTORY_OF_LIBERALISM"><img alt="Research paper thumbnail of ROGER SCRUTON ON THE PREHISTORY OF LIBERALISM" class="work-thumbnail" src="https://attachments.academia-assets.com/59950979/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39768311/ROGER_SCRUTON_ON_THE_PREHISTORY_OF_LIBERALISM">ROGER SCRUTON ON THE PREHISTORY OF LIBERALISM</a></div><div class="wp-workCard_item"><span>Cosmos + Taxis</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7590e72e8f2460524891a22fd12ab5c3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59950979,"asset_id":39768311,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59950979/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39768311"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39768311"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39768311; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-39765192-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="39765124"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39765124/Oakeshotts_Concept_of_Ideology"><img alt="Research paper thumbnail of Oakeshott's Concept of Ideology" class="work-thumbnail" src="https://attachments.academia-assets.com/59947073/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39765124/Oakeshotts_Concept_of_Ideology">Oakeshott's Concept of Ideology</a></div><div class="wp-workCard_item"><span>Journal of Political Ideologies </span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Michael Oakeshott's critique of 'political rationalism' is often regarded as a unique contributio...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Michael Oakeshott's critique of 'political rationalism' is often regarded as a unique contribution to the study of 20th-century 'ideologies.' But, in fact, Oakeshott understood rationalism and ideology as distinct phenomena. This article exposes the essence of each in Oakeshott's writings, analyses their complex relationship and shows how far back in human history they reached. Neither was, for Oakeshott, distinctly modern. In fact, he traced ideology and rationalism alike to the birth of philosophy in ancient Greece, even while he acknowledged important differences in their ancient and modern manifestations. Oakeshott's outlook with respect to these phenomena was significantly more pessimistic than that of other 20th-century analysts. He did not think our problems were easily curable. He did, however, harbour some hope (albeit dreamy) that in the domain of politics in particular, the metaphor of 'conversation' might somehow loosen the grip of ideological thought and action.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6af93f0d9ae3062976c8bb2ff84fe0a0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59947073,"asset_id":39765124,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59947073/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39765124"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39765124"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39765124; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39765124]").text(description); $(".js-view-count[data-work-id=39765124]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39765124; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39765124']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6af93f0d9ae3062976c8bb2ff84fe0a0" } } $('.js-work-strip[data-work-id=39765124]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39765124,"title":"Oakeshott's Concept of Ideology","translated_title":"","metadata":{"ai_title_tag":"Oakeshott's View on Ideology and Political Rationalism","grobid_abstract":"Michael Oakeshott's critique of 'political rationalism' is often regarded as a unique contribution to the study of 20th-century 'ideologies.' 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-7433548-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="6962661"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6962661/Dogmat%C3%B3machy_Ideological_Warfare"><img alt="Research paper thumbnail of Dogmatómachy: Ideological Warfare" class="work-thumbnail" src="https://attachments.academia-assets.com/33629858/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6962661/Dogmat%C3%B3machy_Ideological_Warfare">Dogmatómachy: Ideological Warfare</a></div><div class="wp-workCard_item"><span>Forthcoming in Cosmos+Taxis</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Dogmatomachy (ideological warfare) is a term borrowed from the work of the late political philoso...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Dogmatomachy (ideological warfare) is a term borrowed from the work of the late political philosopher, Eric Voegelin . In this essay I claim that it has infected contemporary liberaldemocratic politics, and I analyze it (using a method I appropriate from Michael Oakeshott) in terms of its logical postulates: abstraction, absolutization and the belief that total victory is achievable in domestic political disputes. I then show the folly of approaching politics in this manner by contrasting the constraints that necessarily characterize human politics with the relatively unconstrained politics exhibited by the mythopoetic figure of Olympian Zeus. In the end I conjecture that dogmatomachy, while wrongheaded as an approach to everyday politics, is likely to be with us for a long time, though I hold out some hope that by understanding its defects we may begin to seek its cure.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="878453113ed1697219cee2e0b78be2e6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33629858,"asset_id":6962661,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33629858/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6962661"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6962661"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6962661; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6962661]").text(description); $(".js-view-count[data-work-id=6962661]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6962661; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6962661']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "878453113ed1697219cee2e0b78be2e6" } } $('.js-work-strip[data-work-id=6962661]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6962661,"title":"Dogmatómachy: Ideological Warfare","translated_title":"","metadata":{"grobid_abstract":"Dogmatomachy (ideological warfare) is a term borrowed from the work of the late political philosopher, Eric Voegelin . 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-6962661-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="6421635"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6421635/Voegelin_and_Aristotle_on_Nous_What_is_Noetic_Political_Science"><img alt="Research paper thumbnail of Voegelin and Aristotle on Nous: What is Noetic Political Science?" class="work-thumbnail" src="https://attachments.academia-assets.com/33225096/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6421635/Voegelin_and_Aristotle_on_Nous_What_is_Noetic_Political_Science">Voegelin and Aristotle on Nous: What is Noetic Political Science?</a></div><div class="wp-workCard_item"><span>“Voegelin and Aristotle on Nous: What is Noetic Political Science?” The Review of Politics 64, no.1 (2002): 57-79</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper considers the extent to which Eric Voegelin’s mature writings supply a basis for a sub...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper considers the extent to which Eric Voegelin’s mature writings supply a basis for a substantive ethical and political science.  It does so by examining Voegelin’s understanding of nous as the ground for theorizing, and by relating this back to Aristotle.  Aristotle is shown to have understood the activities of nous in two distinct ways.  On the one hand, nous is the divine activity of the soul exploring its own ground.  But nous is also induction (epagôgê) of the first principles of science through sense perception, memory and experience.  The two basic activities of nous are related, but they have different values when it comes to the world of particulars.  It is the argument of this paper that a substantive ethical and political science—one that sheds light on particulars—must include the inductive employment of nous and that the exclusion of this from Voegelin’s political science results in some discernible limitations.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3c9b2e9b2b3e419160565f4dc1930c1c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33225096,"asset_id":6421635,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33225096/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6421635"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6421635"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6421635; 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It argues that the common modern understanding of sophists conflates different types of educators, particularly rhetoric teachers, and that historical figures like Plato offered a more nuanced view. The distinction between convention and nature, particularly in the works of sophists like Antiphon and Thrasymachus, highlights the intrinsic debates of justice and virtue during this period, and the paper further explores the contributions of the brother sophists Euthydemus and Dionysodorus in the context of rhetorical education.","ai_title_tag":"Defining Sophistry: Ancient Greek Perspectives","publication_name":"“The Sophists,” in the Wiley-Blackwell Encyclopedia of Political Thought (2014)."},"translated_abstract":null,"internal_url":"https://www.academia.edu/6420725/The_Sophists","translated_internal_url":"","created_at":"2014-03-15T03:37:47.950-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":10015481,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":33224419,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/33224419/thumbnails/1.jpg","file_name":"The_Sophists.docx","download_url":"https://www.academia.edu/attachments/33224419/download_file","bulk_download_file_name":"The_Sophists.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/33224419/The_Sophists.docx?1738109679=\u0026response-content-disposition=attachment%3B+filename%3DThe_Sophists.docx\u0026Expires=1743584171\u0026Signature=CzJ5BhqOU9Xz~CuCKUrlbcKd6VgXSwzjoFi-irkXkqL8oa-uruVLfZgG9WFe7iTilVC2nHmbl8RwTZLC~s~VjH5fydPFXlyeVha8XX0xHEPpxi58xoKrSm-Q~q8imU2GklvuMwusl2RcyZxhecNJLaghR2dnnnuRhuApKneCK1ihdcDSwkBp3HLbqBNDHb5Fo-69~Bk705H5jV3brxv33bUjDGm18iZOFXNpaiSTIxCqs3xVXj4pytIYSaptLhBTRB0kNyaBcSInY1glYh6sUPrJsyEfNZJR29y0Jdcz1MEhqK2CE9y-aF2YIOoFXL4HM1gW5JlcZWQavy-z7kv40A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Sophists","translated_slug":"","page_count":12,"language":"en","content_type":"Work","summary":null,"owner":{"id":10015481,"first_name":"David","middle_initials":null,"last_name":"Corey","page_name":"DavidCorey","domain_name":"baylor","created_at":"2014-03-12T07:14:48.287-07:00","display_name":"David Corey","url":"https://baylor.academia.edu/DavidCorey"},"attachments":[{"id":33224419,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/33224419/thumbnails/1.jpg","file_name":"The_Sophists.docx","download_url":"https://www.academia.edu/attachments/33224419/download_file","bulk_download_file_name":"The_Sophists.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/33224419/The_Sophists.docx?1738109679=\u0026response-content-disposition=attachment%3B+filename%3DThe_Sophists.docx\u0026Expires=1743584171\u0026Signature=CzJ5BhqOU9Xz~CuCKUrlbcKd6VgXSwzjoFi-irkXkqL8oa-uruVLfZgG9WFe7iTilVC2nHmbl8RwTZLC~s~VjH5fydPFXlyeVha8XX0xHEPpxi58xoKrSm-Q~q8imU2GklvuMwusl2RcyZxhecNJLaghR2dnnnuRhuApKneCK1ihdcDSwkBp3HLbqBNDHb5Fo-69~Bk705H5jV3brxv33bUjDGm18iZOFXNpaiSTIxCqs3xVXj4pytIYSaptLhBTRB0kNyaBcSInY1glYh6sUPrJsyEfNZJR29y0Jdcz1MEhqK2CE9y-aF2YIOoFXL4HM1gW5JlcZWQavy-z7kv40A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":28347,"name":"Sophists","url":"https://www.academia.edu/Documents/in/Sophists"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-6420725-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="6420721"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6420721/The_Case_Against_Teaching_for_Pay_Socrates_and_the_Sophists"><img alt="Research paper thumbnail of The Case Against Teaching for Pay: Socrates & the Sophists" class="work-thumbnail" src="https://attachments.academia-assets.com/33224415/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6420721/The_Case_Against_Teaching_for_Pay_Socrates_and_the_Sophists">The Case Against Teaching for Pay: Socrates & the Sophists</a></div><div class="wp-workCard_item"><span>“The Case Against Teaching Virtue for Pay: Socrates and the Sophists,” History of Political Thought 23, no. 2 (2002): 189-210</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The practice of teaching virtue (arete) for pay was typical of the Greek sophists but consistentl...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The practice of teaching virtue (arete) for pay was typical of the Greek sophists but consistently eschewed by their contemporary Socrates. Plato and Xenophon offer various explanations for Socrates' refusal to take pay, explanations intended not only to reflect favourably upon their teacher but also to reflect negatively upon the sophists. Indeed, Plato and Xenophon have been so persuasive in this regard that the mere fact of accepting pay has become a common source of invective against the sophists. This paper examines and evaluates these passages of Plato and Xenophon in light of the historical information we have concerning sophistic and Socratic pedagogy in general and it reaches two major conclusions: first, that most of the reasons ascribed to Socrates for refusing to accept pay are sufficiently problematic to raise serious doubts about their authenticity and, second, that none of these reasons functions successfully as a general critique of the sophists.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8d237dedc6fdfa1303c9fdeb71b54ff6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33224415,"asset_id":6420721,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33224415/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6420721"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6420721"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6420721; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6420721]").text(description); $(".js-view-count[data-work-id=6420721]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6420721; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6420721']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8d237dedc6fdfa1303c9fdeb71b54ff6" } } $('.js-work-strip[data-work-id=6420721]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6420721,"title":"The Case Against Teaching for Pay: Socrates \u0026 the Sophists","translated_title":"","metadata":{"abstract":"The practice of teaching virtue (arete) for pay was typical of the Greek sophists but consistently eschewed by their contemporary Socrates. Plato and Xenophon offer various explanations for Socrates' refusal to take pay, explanations intended not only to reflect favourably upon their teacher but also to reflect negatively upon the sophists. Indeed, Plato and Xenophon have been so persuasive in this regard that the mere fact of accepting pay has become a common source of invective against the sophists. This paper examines and evaluates these passages of Plato and Xenophon in light of the historical information we have concerning sophistic and Socratic pedagogy in general and it reaches two major conclusions: first, that most of the reasons ascribed to Socrates for refusing to accept pay are sufficiently problematic to raise serious doubts about their authenticity and, second, that none of these reasons functions successfully as a general critique of the sophists.\r\n\r\n","publication_name":"“The Case Against Teaching Virtue for Pay: Socrates and the Sophists,” History of Political Thought 23, no. 2 (2002): 189-210"},"translated_abstract":"The practice of teaching virtue (arete) for pay was typical of the Greek sophists but consistently eschewed by their contemporary Socrates. Plato and Xenophon offer various explanations for Socrates' refusal to take pay, explanations intended not only to reflect favourably upon their teacher but also to reflect negatively upon the sophists. Indeed, Plato and Xenophon have been so persuasive in this regard that the mere fact of accepting pay has become a common source of invective against the sophists. This paper examines and evaluates these passages of Plato and Xenophon in light of the historical information we have concerning sophistic and Socratic pedagogy in general and it reaches two major conclusions: first, that most of the reasons ascribed to Socrates for refusing to accept pay are sufficiently problematic to raise serious doubts about their authenticity and, second, that none of these reasons functions successfully as a general critique of the sophists.\r\n\r\n","internal_url":"https://www.academia.edu/6420721/The_Case_Against_Teaching_for_Pay_Socrates_and_the_Sophists","translated_internal_url":"","created_at":"2014-03-15T03:37:11.786-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":10015481,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":33224415,"title":"","file_type":"doc","scribd_thumbnail_url":"https://attachments.academia-assets.com/33224415/thumbnails/1.jpg","file_name":"The_Case_Against_Teaching_for_Pay.doc","download_url":"https://www.academia.edu/attachments/33224415/download_file","bulk_download_file_name":"The_Case_Against_Teaching_for_Pay_Socrat.doc","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/33224415/The_Case_Against_Teaching_for_Pay.doc?1738109679=\u0026response-content-disposition=attachment%3B+filename%3DThe_Case_Against_Teaching_for_Pay_Socrat.doc\u0026Expires=1743584171\u0026Signature=QV8GWUFbBwSEW8iKN96PPF63G-q3iySQZ1D3czGrt9kkTDJOZAa5SWEUUb2FHmJv7nxaNyeNQcEqo0X5r7sB8RlYFgiDFh5rWhlcjAshUG1zRQrCjjN2vb0X9FpJhnGAZZfOBf2RYXZQpUaqrEG9LALqo7MHrumcU97XkTTX9UlPQ~lM7KOYZtVdlt4nplk0ZV1rtRArCnw5vasU~o1mtinogn-~px3gwqwrxzqVMBC-q0pHNyPa~bwb0bQhyLEdmdXYLd0kGCB0lS1eT-WEFhkOOgI28DMNNTM8SPi7yhxpgr0jrj7yjLH~CG9gsHGi4ayTESl0eoNkc88zWPh~iA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Case_Against_Teaching_for_Pay_Socrates_and_the_Sophists","translated_slug":"","page_count":31,"language":"en","content_type":"Work","summary":"The practice of teaching virtue (arete) for pay was typical of the Greek sophists but consistently eschewed by their contemporary Socrates. Plato and Xenophon offer various explanations for Socrates' refusal to take pay, explanations intended not only to reflect favourably upon their teacher but also to reflect negatively upon the sophists. Indeed, Plato and Xenophon have been so persuasive in this regard that the mere fact of accepting pay has become a common source of invective against the sophists. This paper examines and evaluates these passages of Plato and Xenophon in light of the historical information we have concerning sophistic and Socratic pedagogy in general and it reaches two major conclusions: first, that most of the reasons ascribed to Socrates for refusing to accept pay are sufficiently problematic to raise serious doubts about their authenticity and, second, that none of these reasons functions successfully as a general critique of the sophists.\r\n\r\n","owner":{"id":10015481,"first_name":"David","middle_initials":null,"last_name":"Corey","page_name":"DavidCorey","domain_name":"baylor","created_at":"2014-03-12T07:14:48.287-07:00","display_name":"David Corey","url":"https://baylor.academia.edu/DavidCorey"},"attachments":[{"id":33224415,"title":"","file_type":"doc","scribd_thumbnail_url":"https://attachments.academia-assets.com/33224415/thumbnails/1.jpg","file_name":"The_Case_Against_Teaching_for_Pay.doc","download_url":"https://www.academia.edu/attachments/33224415/download_file","bulk_download_file_name":"The_Case_Against_Teaching_for_Pay_Socrat.doc","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/33224415/The_Case_Against_Teaching_for_Pay.doc?1738109679=\u0026response-content-disposition=attachment%3B+filename%3DThe_Case_Against_Teaching_for_Pay_Socrat.doc\u0026Expires=1743584171\u0026Signature=QV8GWUFbBwSEW8iKN96PPF63G-q3iySQZ1D3czGrt9kkTDJOZAa5SWEUUb2FHmJv7nxaNyeNQcEqo0X5r7sB8RlYFgiDFh5rWhlcjAshUG1zRQrCjjN2vb0X9FpJhnGAZZfOBf2RYXZQpUaqrEG9LALqo7MHrumcU97XkTTX9UlPQ~lM7KOYZtVdlt4nplk0ZV1rtRArCnw5vasU~o1mtinogn-~px3gwqwrxzqVMBC-q0pHNyPa~bwb0bQhyLEdmdXYLd0kGCB0lS1eT-WEFhkOOgI28DMNNTM8SPi7yhxpgr0jrj7yjLH~CG9gsHGi4ayTESl0eoNkc88zWPh~iA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":28347,"name":"Sophists","url":"https://www.academia.edu/Documents/in/Sophists"},{"id":823698,"name":"Plato, Sophists, Dialogue and Dialogism","url":"https://www.academia.edu/Documents/in/Plato_Sophists_Dialogue_and_Dialogism"}],"urls":[{"id":2592264,"url":"http://www.ingentaconnect.com/content/imp/hpt/2002/00000023/00000002/308;jsessionid=4e0w6pm0kupfm.alexandra"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-6420721-figures'); } }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="1250917" id="talks"><div class="js-work-strip profile--work_container" data-work-id="6421904"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6421904/Tradition_and_The_Just_War_The_Annual_Bell_Lecture_at_the_University_of_Tulsa"><img alt="Research paper thumbnail of Tradition & The Just War: The Annual Bell Lecture at the University of Tulsa" class="work-thumbnail" src="https://attachments.academia-assets.com/33225281/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6421904/Tradition_and_The_Just_War_The_Annual_Bell_Lecture_at_the_University_of_Tulsa">Tradition & The Just War: The Annual Bell Lecture at the University of Tulsa</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Less than a month earlier, Jean Elshtain, a distinguished professor at the University of Chicago,...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Less than a month earlier, Jean Elshtain, a distinguished professor at the University of Chicago, wrote an editorial for the Los Angeles Times, in which she too discussed Iraq in light of the just war tradition. But she reached a different conclusion: she saw a -strong case‖ for the use of force against the Hussein regime. Her argument was buttressed by a number of factors, including the seventeen UN sanctions that Iraq had ignored and which the UN had failed to enforce, egregious human rights violations perpetrated by Iraq against its own people since the late ‗70s, genocidal practices against the Kurds, Hussein's repeated threats of terrorism against US and European interests, and the destabilizing effect of his policies on the region. Elshtain ended by pointing out that the mere fact that -America's political and military leaders take seriously the question of just cause, and restrain themselves in their use of force, is a credit to the continuing relevance of the just war tradition in our violent world.‖ I juxtapose these clashing commentaries not to defend a particular view about American involvement in Iraq but rather to raise a more basic question: what is the just war tradition? The question, I realize, sounds elementary. And yet I do not assume that Carter and Elshtain agree completely in their understanding of this tradition, nor do I assume all of us in this room would feel comfortable saying exactly what it is. I wrote a question for a national survey recently which revealed that only 19% of college seniors today (some of our most highly educated citizens)-only 19% can distinguish a valid criterion of a just war from a list of bogus criteria presented in a multiple choice format. The seniors included students from our nation's leading institutions-Harvard, Yale and Princeton, among them. This suggests that we are failing to impart to our own the most basic understanding of a just war. And yet this is troubling-for if Carter and Elshtain agree in one thing (and they may not agree in much more), it is that the just war tradition is the proper framework for collective deliberations about war; both claim, indeed, that if we forsake this tradition, we shall forfeit our credibility in the world, no longer being the people we once were.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="52a451cc90bd90dc3cf560568f9ddbdf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33225281,"asset_id":6421904,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33225281/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6421904"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6421904"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6421904; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6421904]").text(description); $(".js-view-count[data-work-id=6421904]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6421904; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6421904']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "52a451cc90bd90dc3cf560568f9ddbdf" } } $('.js-work-strip[data-work-id=6421904]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6421904,"title":"Tradition \u0026 The Just War: The Annual Bell Lecture at the University of Tulsa","translated_title":"","metadata":{"ai_title_tag":"Understanding the Just War Tradition in Contemporary Conflicts","grobid_abstract":"Less than a month earlier, Jean Elshtain, a distinguished professor at the University of Chicago, wrote an editorial for the Los Angeles Times, in which she too discussed Iraq in light of the just war tradition. But she reached a different conclusion: she saw a -strong case‖ for the use of force against the Hussein regime. Her argument was buttressed by a number of factors, including the seventeen UN sanctions that Iraq had ignored and which the UN had failed to enforce, egregious human rights violations perpetrated by Iraq against its own people since the late ‗70s, genocidal practices against the Kurds, Hussein's repeated threats of terrorism against US and European interests, and the destabilizing effect of his policies on the region. Elshtain ended by pointing out that the mere fact that -America's political and military leaders take seriously the question of just cause, and restrain themselves in their use of force, is a credit to the continuing relevance of the just war tradition in our violent world.‖ I juxtapose these clashing commentaries not to defend a particular view about American involvement in Iraq but rather to raise a more basic question: what is the just war tradition? The question, I realize, sounds elementary. And yet I do not assume that Carter and Elshtain agree completely in their understanding of this tradition, nor do I assume all of us in this room would feel comfortable saying exactly what it is. I wrote a question for a national survey recently which revealed that only 19% of college seniors today (some of our most highly educated citizens)-only 19% can distinguish a valid criterion of a just war from a list of bogus criteria presented in a multiple choice format. The seniors included students from our nation's leading institutions-Harvard, Yale and Princeton, among them. This suggests that we are failing to impart to our own the most basic understanding of a just war. And yet this is troubling-for if Carter and Elshtain agree in one thing (and they may not agree in much more), it is that the just war tradition is the proper framework for collective deliberations about war; both claim, indeed, that if we forsake this tradition, we shall forfeit our credibility in the world, no longer being the people we once were.","grobid_abstract_attachment_id":33225281},"translated_abstract":null,"internal_url":"https://www.academia.edu/6421904/Tradition_and_The_Just_War_The_Annual_Bell_Lecture_at_the_University_of_Tulsa","translated_internal_url":"","created_at":"2014-03-15T06:33:47.473-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":10015481,"coauthors_can_edit":true,"document_type":"talk","co_author_tags":[],"downloadable_attachments":[{"id":33225281,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/33225281/thumbnails/1.jpg","file_name":"Bell_Lecture__Tradition_and_the_Just_War.docx","download_url":"https://www.academia.edu/attachments/33225281/download_file","bulk_download_file_name":"Tradition_and_The_Just_War_The_Annual_Be.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/33225281/Bell_Lecture__Tradition_and_the_Just_War.docx?1738109684=\u0026response-content-disposition=attachment%3B+filename%3DTradition_and_The_Just_War_The_Annual_Be.docx\u0026Expires=1743584171\u0026Signature=ErDBSQtyxhPDl9V-O1NoC9-Ztwj0AisxpBRUckL6xLid~XNXGtKcoa2WzWG5cTXyETBeaGC2TpS5CIz7fyN0V14m-iQgF0H3OpcW~eWzpFIlJ2uz3tGrWuALoSCLpFNvXs2~21ddT6MynlHOD6vbMs0AbV4bkDMCS9jvFTnDs0otq4I15lEtlHHW5BmzQDtRATtcgK-~xeAHY~JrF7tKaib78mJ9aBKwCGL5ArnEoRDus6ZC43trx-085ggSBNkKUZWQNfbaYmF0c7U8YOWRktSsHmZgji19BYjY3YRuTSmg0nZ2ymr3nvh9li-ijPP9lI9ATDB9UiAxzgUmtuh1Tw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Tradition_and_The_Just_War_The_Annual_Bell_Lecture_at_the_University_of_Tulsa","translated_slug":"","page_count":11,"language":"en","content_type":"Work","summary":"Less than a month earlier, Jean Elshtain, a distinguished professor at the University of Chicago, wrote an editorial for the Los Angeles Times, in which she too discussed Iraq in light of the just war tradition. But she reached a different conclusion: she saw a -strong case‖ for the use of force against the Hussein regime. Her argument was buttressed by a number of factors, including the seventeen UN sanctions that Iraq had ignored and which the UN had failed to enforce, egregious human rights violations perpetrated by Iraq against its own people since the late ‗70s, genocidal practices against the Kurds, Hussein's repeated threats of terrorism against US and European interests, and the destabilizing effect of his policies on the region. Elshtain ended by pointing out that the mere fact that -America's political and military leaders take seriously the question of just cause, and restrain themselves in their use of force, is a credit to the continuing relevance of the just war tradition in our violent world.‖ I juxtapose these clashing commentaries not to defend a particular view about American involvement in Iraq but rather to raise a more basic question: what is the just war tradition? The question, I realize, sounds elementary. And yet I do not assume that Carter and Elshtain agree completely in their understanding of this tradition, nor do I assume all of us in this room would feel comfortable saying exactly what it is. I wrote a question for a national survey recently which revealed that only 19% of college seniors today (some of our most highly educated citizens)-only 19% can distinguish a valid criterion of a just war from a list of bogus criteria presented in a multiple choice format. The seniors included students from our nation's leading institutions-Harvard, Yale and Princeton, among them. This suggests that we are failing to impart to our own the most basic understanding of a just war. 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