By Susan D. Collins
Aristotle and the Rediscovery of Citizenship confronts a question that's vital to Aristotle's political philosophy in addition to to modern political thought: what's a citizen? solutions turn out to be elusive, partly simply because overdue twentieth-century opinions of the Enlightenment referred to as into doubt primary tenets that after guided us. attractive the 2 significant works of Aristotle's political philosophy, his Nicomachean Ethics and his Politics, Susan D. Collins poses questions that present discussions of liberal citizenship don't thoroughly handle. Drawing a direction from modern disputes to Aristotle, she examines intimately his complicated displays of ethical advantage, civic schooling, and legislation; his view of the goals and bounds of the political neighborhood; and his therapy of the relationship among citizenship and the human strong. Collins thereby indicates how Aristotle is still an integral resource of enlightenment, as he has been for political and non secular traditions of the previous.
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34). , pp. 30–2, 37, 57. , p. 21, my emphasis. , pp. 20–4. ”90 To be sure, Macedo is less convinced than Galston that a liberal state, as a civic educator, can remain at all independent of a particular conception of the good, and he considers it a matter of “self-consciousness,” not to say honesty, on the part of liberals to acknowledge this fact. But more importantly, short of recommending civic totalism, Macedo is also more convinced than Galston that a distinctively liberal conception of what gives value to life is also good for those who hold it.
30–2, 37, 57. , p. 21, my emphasis. , pp. 20–4. ”90 To be sure, Macedo is less convinced than Galston that a liberal state, as a civic educator, can remain at all independent of a particular conception of the good, and he considers it a matter of “self-consciousness,” not to say honesty, on the part of liberals to acknowledge this fact. But more importantly, short of recommending civic totalism, Macedo is also more convinced than Galston that a distinctively liberal conception of what gives value to life is also good for those who hold it.
These questions call for investigation at several levels. Most simply, however much we may strive to circumscribe the virtues within an instrumental or political frame – and to insist that the ideas of the good be political ideas – the inculcation of these virtues inevitably raises the question of the good simply. 95 However much liberalism wishes to abide by the separation of public and private, it invariably makes claims concerning the human good that it must acknowledge and defend. Indeed, it is impossible to establish with the requisite certainty Galston’s premise in justifying liberalism as the best political order – the existence of a diversity of rationally defensible comprehensive 94 95 Berkowitz, Virtue and the Making of Modern Liberalism, p.
Aristotle and the Rediscovery of Citizenship by Susan D. Collins