Greek Tragedy And Political Philosophy
Since the end of the secular, Cold War struggle between liberalism and communism, conflicts around the world have increasingly reflected a religious challenge to liberalism and its rationalist thesis that reason is our “only Star and compass” (Locke 1988, 182). The abiding political importance of...
Wedi'i Gadw mewn:
| Prif Awdur: | |
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| Fformat: | Llyfr |
| Iaith: | English |
| Cyhoeddwyd: |
Cambridge University
2013
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| Pynciau: | |
| Mynediad Ar-lein: | https://scholar.dlu.edu.vn/thuvienso/handle/DLU123456789/34493 |
| Tagiau: |
Ychwanegu Tag
Dim Tagiau, Byddwch y cyntaf i dagio'r cofnod hwn!
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| Thư viện lưu trữ: | Thư viện Trường Đại học Đà Lạt |
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| Crynodeb: | Since the end of the secular, Cold War struggle between liberalism and communism, conflicts around the world have increasingly
reflected a religious challenge to liberalism and its rationalist thesis
that reason is our “only Star and compass” (Locke 1988, 182). The abiding political importance of religion is a central fact of our time, and yet that fact is surprising, not only given the hypothesis that the
end of the Cold War would usher in an “end of history” – “the end point of mankind’s ideological evolution and the universalization of Western liberal democracy as the final form of human government”(Fukuyama 1989, 4) – but also, and more importantly, given the
confidence of the Enlightenment founders of liberalism that, in Tocqueville’s words, “Religious zeal . . . will be extinguished as
freedom and enlightenment increase” (2000, 282).1 In the light of the apparent tendency of modern political theory to underestimate the power of religion, it seems reasonable to consider the pre-modern, classical analysis of religion and political enlightenment. As this book will show, that analysis is set forth with singular clarity and power in Sophocles’ Theban plays. |
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