Originally published in 1963, this classic book is a rethinking of the history of Western political philosophy. Charles N. R. McCoy contrasts classical-medieval principles against the "hypotheses" at the root of modern liberalism and modern conservativism.In Part I, "The Classical Christian Tradition from Plato to Aquinas," the author lays the foundation for a philosophical "structure" capable of producing "constitutional liberty." Part II, "The Modern Theory of Politics from Machiavelli to Marx," attempts to show, beginning with Machiavelli, the reversal and destruction of the pre-modern "structure" postulated in Part I.McCoy stresses the great contributions of Aristotle to political thought found in his more familiar Ethics and Politics, but also includes key insights drawn from Metaphysics and Physics. These contributions are developed and perfected, McCoy argues, by Augustine and Aquinas. Two other important features include McCoy's epistemological insights into Plato's work that will be new to many readers and the author's juxtaposition of traditional natural law with "the modernized theory of natural law." The modern account of autonomous natural law, in McCoy's view, helps explain the totalitarian direction of key aspects of modern political thought. This classic volume on the origins of modern philosophical thought remains a standard in the field.

Political theorists focus on the nature of justice, liberty, and equality while ignoring the institutions through which these ideals are achieved. Political scientists keep institutions in view but deploy a meager set of value-conceptions in analyzing them. A more political political theory is needed to address this gap, Jeremy Waldron argues.

Originally published in 1963, this classic book is a rethinking of the history of Western political philosophy. Charles N. R. McCoy contrasts classical-medieval principles against the "hypotheses" at the root of modern liberalism and modern conservativism.In Part I, "The Classical Christian Tradition from Plato to Aquinas," the author lays the foundation for a philosophical "structure" capable of producing "constitutional liberty." Part II, "The Modern Theory of Politics from Machiavelli to Marx," attempts to show, beginning with Machiavelli, the reversal and destruction of the pre-modern "structure" postulated in Part I.McCoy stresses the great contributions of Aristotle to political thought found in his more familiar Ethics and Politics, but also includes key insights drawn from Metaphysics and Physics. These contributions are developed and perfected, McCoy argues, by Augustine and Aquinas. Two other important features include McCoy's epistemological insights into Plato's work that will be new to many readers and the author's juxtaposition of traditional natural law with "the modernized theory of natural law." The modern account of autonomous natural law, in McCoy's view, helps explain the totalitarian direction of key aspects of modern political thought. This classic volume on the origins of modern philosophical thought remains a standard in the field.

What is political philosophy? A philosophical study of political ideas such as authority, freedom, justice and democracy? An inquiry into the best form of government? An attempt to rationally justify forms of authority? Johanna Oksana asks exactly these questions as she opens this brilliant new guide to political philosophy. Rather than attempting to provide the reader with a definite answer, the book invites readers to recognize many of the issues encountered in everyday life as political, the outcome of human practices that incorporate power relations, social norms and obligations. It suggests that political philosophy should be understood as an open-ended, critical project that to some extent concerns everyone. The book employs an original structure which will be a huge help to both students and general readers seeking to understand the topic. Each chapter, which moves chronologically from antiquity to the twentieth century, focuses on selected classic texts in political philosophy, which are briefly introduced and analysed. The texts then function as a springboard for a discussion of central contemporary issues in political philosophy.

Looks at the history of politics from Hobbes to the twenty-first century.

Shining new light onto an historically pivotal time, this book re-examines the Tudor commonwealth from a socio-political perspective and looks at its links to its own past. Each essay in this collection addresses a different aspect of the intellectual and cultural climate of the time, going beyond the politics of state into the underlying thought and tradition that shaped Tudor policy. Placing security and economics at the centre of debate, the key issues are considered in the context of medieval precedence and the wider European picture.

One of the most influential philosophers of liberalism turns his attention to the complexity of Lincoln’s political thought. At the center of Lincoln’s career is an intense passion for equality, a passion that runs so deep in the speeches, messages, and letters that it has the force of religious conviction for Lincoln. George Kateb examines these writings to reveal that this passion explains Lincoln’s reverence for both the Constitution and the Union. The abolition of slavery was not originally a tenet of Lincoln’s political religion. He affirmed almost to the end of his life that the preservation of the Union was more important than ending slavery. This attitude was consistent with his judgment that at the founding, the agreement to incorporate slaveholding into the Constitution, and thus secure a Constitution, was more vital to the cause of equality than struggling to keep slavery out of the new nation. In Kateb’s reading, Lincoln destroys the Constitution twice, by suspending it as a wartime measure and then by enacting the Thirteenth Amendment to abolish slavery. The first instance was an effort to save the Constitution; the second was an effort to transform it, by making it answer the Declaration’s promises of equality. The man who emerges in Kateb’s account proves himself adequate to the most terrible political situation in American history. Lincoln’s political life, however, illustrates the unsettling truth that in democratic politics—perhaps in all politics—it is nearly impossible to do the right thing for the right reasons, honestly stated.