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Augustine and the Limits of Politics

University of Notre Dame Press (1995)

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  1. Divisions within the Ranks? The Just War Tradition and the Use and Abuse of History.Cian O'Driscoll - 2013 - Ethics and International Affairs 27 (1):47-65.
    Plato wrote in theRepublicthat quarrels between fellow countrymen are wont to be more virulent and nasty than those between external enemies. Sigmund Freud have similarly cautioned of the malice and excess that can attend conflicts that are fuelled not by antithetical oppositions, but by the “narcissism of minor difference.” Bearing these warnings in mind, scholars of the ethics of war would be well advised to consider the implications of James Turner Johnson's acute observation in his contribution to this special section (...)
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  • Augustine and the limits of preemptive and preventive war.J. Warren Smith - 2007 - Journal of Religious Ethics 35 (1):141-162.
    While Michael Walzer's distinction between preemptive and preventive wars offers important categories for current reflection upon the Bush Doctrine and the invasion of Iraq, it is often treated as a modern distinction without antecedent in the classical Christian just war tradition. This paper argues to the contrary that within Augustine's corpus there are passages in which he speaks about the use of violence in situations that we would classify today as preemptive and preventive military action. While I do not claim (...)
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  • Modern Liberalism and Pride: An Augustinian Perspective.Michael P. Krom - 2007 - Journal of Religious Ethics 35 (3):453-477.
    In "Toward an Augustinian Liberalism," Paul Weithman argues that modern liberal institutions should be concerned with the political vice of pride as a threat to the neutral, legitimate use of public power that liberalism demands. By directing our attention to pride, Weithman attempts to provide an incentive to and foundation for an Augustinian liberalism that can counteract this threat. While Weithman is right to point to the centrality of pride in understanding the modern liberal tradition, an investigation of the early (...)
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  • The art of war corpus and chinese just war ethics past and present.Ping-Cheung Lo - 2012 - Journal of Religious Ethics 40 (3):404-446.
    The idea of “just war” is not alien to Chinese thought. The term “yi zhan” (usually translated as “just war” or “righteous war” in English) is used in Mencius, was renewed by Mao Zedong, and is still being used in China today (zhengyi zhanzheng). The best place to start exploring this Chinese idea is in the enormous Art of War corpus in premodern China, of which the Seven Military Classics is the best representative. This set of treatises served as the (...)
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  • MODERN LIBERALISM AND PRIDE An Augustinian Perspective.Michael P. Krom - 2007 - Journal of Religious Ethics 35 (3):453-477.
    In “Toward an Augustinian Liberalism,” Paul Weithman argues that modern liberal institutions should be concerned with the political vice of pride as a threat to the neutral, legitimate use of public power that liberalism demands. By directing our attention to pride, Weithman attempts to provide an incentive to and foundation for an Augustinian liberalism that can counteract this threat. While Weithman is right to point to the centrality of pride in understanding the modern liberal tradition, an investigation of the early (...)
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  • War, Women, and Political Wisdom: Jean Bethke Elshtain on the Contours of Justice. [REVIEW]J. Daryl Charles - 2006 - Journal of Religious Ethics 34 (2):339 - 369.
    One of the most perceptive and ambidextrous social commentators of our day, Augustinian scholar Jean Bethke Elshtain furnishes in ever fresh ways through her writings a bridge between the ancient and the modern, between politics and ethics, between timeless moral wisdom and cultural sensitivity. To read Elshtain seriously is to take the study of culture as well as the "permanent things" seriously. But Elshtain is no mere moralist. Neither is she content solely to dwell in the domain of the theoretical. (...)
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  • War, women, and political wisdom.J. Daryl Charles - 2006 - Journal of Religious Ethics 34 (2):341-369.
    ABSTRACT One of the most perceptive and ambidextrous social commentators of our day, Augustinian scholar Jean Bethke Elshtain furnishes in ever fresh ways through her writings a bridge between the ancient and the modern, between politics and ethics, between timeless moral wisdom and cultural sensitivity. To read Elshtain seriously is to take the study of culture as well as the “permanent things” seriously. But Elshtain is no mere moralist. Neither is she content solely to dwell in the domain of the (...)
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  • Farabi's virtuous city and the Plotinian world soul: a new reading of Farabi's «Mabadi' Ara' Ahl Al-Madina Al-Fadila».Gina Marie Bonelli - unknown
    Happiness ) materializes as the ultimate goal of man in Abū NaṣrMuḥammad b. Muḥammad b. Tarkhān al-Fārābīs Mabādi' Arā' Ahl Al-Madīna Al-Fāḍila. Buthappiness, i.e., happiness in this life and happiness in the afterlife, is onlyattainable by the virtuous citizen. The prevailing academic vision of Fārābī'sVirtuous City essentially can be placed into two categories: either it is an idealas found in Plato’s Republic or it is an actual city that has been founded or willbe established at some time in the future. (...)
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