802 resultados para Social and Political Thought
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The old South.--Authorship in the South before the war.--Glimpses of life in colonial Virginia.--Social life in old Virginia before the war.--Two old colonial places.--The old Virginia lawyer.--The want of a history of the southern people.--The negro question.
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Bibliography: p. 163-169.
Supplement to The annals of our time : a diurnal of events, social and political, home and foreign /
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Includes index.
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I. Military flogging. Queen Carolina. Libel on the Durham clergy. Army estimates. Holy alliance. Education. Law in Ireland. Imprisonment for debt. Bedchamber question. Wellington Speeches.--II. Commerce and manufactures. Liverpool election. Liverpool Mechanics'institute. The slave trade. Case of Rev. John Smith. Negro slavery. The slave trade. Emancipation of negro apprentices. Eastern slave trade. Present state of the law. Local courts. Parliamentary reform. Poor laws.
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This book is an elaboration of a syllabus for a course in the history of education published in 1919 by Teachers college, Columbia university, entitled Democracy and nationalism in education."--Pref.
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The Old South -- Authorship in the South before the war -- Glimpses of life in colonial Virginia -- Social life in old Virginia before the war -- Two old colonial places -- The old Virginia lawyer -- The want of a history of the Southern people -- The Negro question.
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Introduction signed: B. W., ... August, 1916.
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Mode of access: Internet.
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Also issued in parts.
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Peer reviewed
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Peer reviewed
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This dissertation examines the philosophy of Masaaki Kōsaka (1900-1969) from the East Asian perspective of Confucianism, which I believe is the most appropriate moral paradigm for comprehending his political speculations. Although largely neglected in post-war scholarship, Kōsaka was a prominent member of the Kyoto School during the 1930s and 40s. This was a group of Japanese thinkers strongly associated with the philosophies of Kitarō Nishida and Hajime Tanabe. Kōsaka is now best known for his participation in the three Chūō Kōron symposia held in 1941 and 1942. These meetings have been routinely denounced by liberal historians due to the participants’ support for the Pacific War and the Co-Prosperity Sphere. However, many of these liberal portrayals have failed to take into account the full extent of the group’s resistance to the military junta of Hideki Tōjō. Adopting the methods and techniques of the empirical disciplines of academic history and Orientalism, I develop an interpretative framework that is more receptive to the political values that mattered to Kōsaka as a Confucian inspired intellectual. This has necessitated the rejection of moral history, which typically prioritises modern liberal values brought a priori to the historical record of wartime Japan, as well as recognition of the different ontological foundations that inform the unique political theories of the East Asian intellectual tradition. Reinforced by the prior research of Michel Dalissier and Graham Parkes, as well as my own reading of the Confucian canon, I adopt David Williams’s thesis of ‘Confucian Revolution’ as my principle schema of interpretation. This, I believe, is better able to reconcile Kōsaka’s support for the war with his strong condemnation of the imperialist practices of the Japanese military. Moreover, acknowledging the importance of Confucianism allows us to fully appreciate Kōsaka’s strong affinity for Kant’s practical metaphysics, Hegel’s political philosophy and Ranke’s historiography.
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This is a conference paper which compares and contrasts the views of Aristotle and Cicero in relation to cosmopolitan political thought. The paper focuses on the issue of the social and political 'identity' of the individual moral agent. It also distinguiishes between 'strong' and 'weak' versions of both 'cosmopolitanism' and 'communitarianism.' It argues that the views of Aristotle and Cicero are closer than is usually thought. Aristotle is more of a 'cosmopolitan' and less of a 'communitarian' thinker than is commonly supposed, whereas, on the other hand, Cicero is more of a 'communitarian' and less of a 'cosmopolitan' thinker.