Aristotle on the Foundations of the State

Aristotle's Politics shows an apparent tension between a recognition of the desirability of individual liberty and his claim that 'none of the citizens belongs to himself but all belong to the state'. We can start to resolve that tension by considering Aristotle's doctrine of man as a political animal. Artistotle offers a particular account of the nature of man according to which his specifically human capacities cannot be realized outside of the state. This is not an account adopted arbitrarily for Aristotle's political theory but follows directly from his analysis of substances in the Physics . On Aristotle's account of human nature, man is essentially rational and virtuous and the political theory allows the rational and virtuous man to be as free as possible without intefering with others. Some are less rational and are subject to authority in virtue of this. We can see that Aristotle's theory has advantages over rights-based theories since Aristotle has an account of what constitutes human flourishing, without which one cannot found rights claims.     

OAKESHOTT AND THE IMPOSSIBILITY OF PHILOSOPHICAL POLITICS

Abstract. Oakeshott offers a radical version of the thesis that philosophy cannot evaluate or recommend political ideas. We criticize each stage of his argument that practical life excludes philosophy's desire for ultimate truth and demands a distinctive form of reasoning. Believing that practice is not susceptible to philosophical guidance because it is composed of actions, subject to change and necessarily inconsistent and uncritical of assumptions, he exaggerates its contrast with theory. Moreover, he wrongly supposes that philosophy has no practical aspect, arguing that while all practical thought must be in terms of certain concepts, philosophy transcends those which it analyses. We contend that the distinctiveness of philosophy and practice does not imply they are separate; rather philosophy is a necessary part of any reasoned evaluation of political concepts.     

The Blues Voice of Houston Baker,Jr. as Political Theory: An(Other) American Paradigm?

The work of Houston Baker, Jr. in Afro-American literary studies is almost unparalleled. Baker argues that in America there is a distinctive American cultural language, a vernacular, only black Americans share in by virtue of their race. This distinctive language is the result, he argues, of their condition with regard to the larger American culture and society. Baker claims that because of the "special circumstances" (chattel slavery and continued racism) that black Americans found and continue to find themselves in they have had to devise social, cultural, and political strategies that were significantly different from the dominant "white" culture. Thus, Baker argues, special analytic "tools" are necessary for grasping the ultimate messages contained in the cultural (political) works of Afro-American writers and thinkers. It is my argument that Baker is engaging in an explicitly political project. My intention in what follows is to "decode" Baker's work, to ferret out the assumptions and political theory behind his attempt at transfiguration of American cultural discourse. It is my contention, finally, that his method is unlikely to secure what is in its broadest form a very worthwhile political project.     

Recommending a scheme of reason: Political theory,policy science,and democracy

It is the task of policy science, as of political theory generally, to recommend a scheme of reason that will presumably result in better public decisions. This may seem profoundly undemocratic, for in a democracy, should not the people be free to think precisely as they please? Yet all political theory intimates an idea of political reason and unreason. The problem then is which ideal of reason to teach in the name of a policy science of democracy. Herein I compare three common schemes of reason: utilitarian calculation, liberal rationalism, and practical reason. My conclusion is that there is no reason to suppose that the capacity for the more public-spirited forms of deliberation is less widely distributed in the population than calculated self-interest, and that either liberal rationalism or practical reason, or some combination of the two, is more compatible with democracy than utilitarian calculation.     

On Democracy1

This paper attempts to provide a modern, universal, conceptualisation of democracy. J. D. May's ‘responsive rule’ approach is analysed. It is argued that his approach, although on the right lines, is not satisfactory as it stands. Democracy should be seen as referring to the principles which underlie the political process for a given regime, and is logically independent of the detailed institutional practices. Following Easton's analysis of a regime in terms of authority structure, values, and norms, democracy is analysed in terms of three principles of upward control, political equality, and norms defining acceptable polices. procedures, and behaviour. Democracy is not a dichotomous concept: given regimes differ in the extent to which they embody the principles of democracy in the operation of their institutions. In practice it will be hard, perhaps impossible, to find any regime anywhere which does not embody some elements of democracy to some degree. This vitiates the almost universal practice of using democracy and non-democracy as underlying concepts in a system of categorisation of regimes. Such categories become wholly arbitrary. Because of the subtle ways in which the democratic principles may work in different contexts. and because measures of these various manifestations of democracy can only be combined on a purely arbitrary basis, statistical measures of ‘democracy’ also become arbitrary. It is concluded that, although facets of the political process may be investigated using statistical techniques. ultimately the main thrust of empirical studies of democracy must be qualitative rather than quantitative. Democracy is the theory that the common people know what they want, and deserve to get it good and hard. (H. L. Mencken. Sententiae. A Book of Burlesquer, 1920)     

RESURRECTING THE DISMAL PARSON: MALTHUS, ECOLOGY, AND POLITICAL THOUGHT

Abstract: Although a familiar figure in the history of ideas, Malthus has been trivialized, misunderstood and ignored, particularly as a political thinker. Yet his most famous work, the Essay on Population , was conceived and gained recognition as a contribution to a passionate political debate. His major feat—the powerful introduction of an ecological viewpoint into political and social theory—was later over-shadowed by the theory of evolution and the eventual decline of biologically oriented ideology. With the current resurgence of biology as a basis for social science and political ideology his work has a new relevance. In its content and development Malthus's thought is both rich and complex, while his argument provides a useful eighteenth-century parallel to the modern'ecological'debate. The'dismal parson'deserves resurrection as a major figure in the history of political theory.     

Justifying grounds for multicultural policies in Korea: universal human rights versus benefits of diversity

Multicultural policies often deviate from the principle of equal opportunity since it assumes exclusive policy target groups with extra budget and appropriate organization. If this is so, by what rationale can multicultural policies be justified? Why should we accept such unequal treatment as a procedural method to achieve a more equal society as the final goal? This paper examines justifying logic for multicultural policies that inevitably have an arbitrary aspect of state intervention. This paper first differentiates two kinds of logic, namely universal human rights and the benefits of diversity, which provide supporting rationale for the implementation of multicultural policies. We can witness from the US history that the benefits of diversity have increasingly become the main logic justifying affirmative action instead of liberal discussions on social justice and universal human rights of the 1960s. Korea also shows such a shift towards a utilitarian justification which has focused heavily on the benefits of diversity. However, the utilitarian rationalization for multicultural transition can be easily withdrawn when the benefits of ethnic, cultural, and religious diversity disappear, suddenly leading to unexpected discriminatory situations. In this context, this paper argues that discussion of normative justification is required, and such discussions need to be internalized among the citizens of a political community.     

Reply to Lowe

The concept 'community' is underspecified in the political theory literature — it must have a more specific reference than just some collectivity or some network of social relations. But attempts to specify what is specific about the relation of community are unsatisfactory. And references to 'actual physical' communities overlook the symbolic and imagined aspects of community, which furthermore destabilise putative communities as much as they stabilise them. Analysis of social relations and networks, and theories of what patterns of relations are conducive to human flourishing should deploy more precise sociological categories.     

Political leadership in times of crisis: the Commission presidency of Jean-Claude Juncker

Abstract

This article explores the leadership of Jean-Claude Juncker as Commission president, addressing two questions: to what extent did Juncker exercise political leadership and in what ways did his leadership qualify as explicitly political? Drawing on leadership theory and recent insights into political leadership in the EU, the article first conceptualises the Commission president’s potential for acting as a leader – particularly a political leader. The empirical section analyses Juncker’s provision of agenda-setting and mediative-institutional leadership in two phases: the first marked by an extraordinary activism and an assertive attitude in agenda-setting, but with limited successes in achieving binding decisions; the second characterised by launching proposals for deliberation and debate, embedded in longer-term visions. The article concludes that around the mid-term of his incumbency, Juncker adapted to the constraining institutional and situational context by engaging in mediative-institutional leadership and carving out a new, more political role for the Commission president.     

Culture and the Study of Politics*

This article is an introduction to a new and promising alternative to dominant reductionistic, utilitarian and instrumental political theories. ‘Cultural Theory’, or ‘Grid-Group’ analysis has been developed by the British anthropologist Mary Douglas and transferred to political science by the American political scientist Aaron Wildavsky. Starting from two dimensions - ‘group’ (group strength) and ‘grid’ (the number of rules that influence the individual space of action), there exist four main forms of human interaction or ways of life - individualism (markets), sectarianism (egalitarism). collectivism (hierarchy) and fatalism (slavery) which can be applied to all kinds of societies, organizations and individuals. These cultures are then used to predict political action (politics), institutions (polity) and results (policies). The article shows how the theory is built up and where it comes from, and then concentrates on important logical and empirical problems that so far remain unsolved.     

Utilitarianism and rational choice

Abstract. Rational choice theory springs from the utilitarian premises that what is best for society is nothing but the sum of what is best for each individual and what is best for the individual is best understood by the individual himself. Modern research, however, has often found both these premises to be invalid. Sometimes rational individual action leads to collectively irrational decisions. Occasionally, individual preferences emerge out of irrational motives. Other theories of the relation between man and society such as the doctrines of paternalism and the general will are therefore analyzed. The conclusion is that the present difficulties of rational choice theory can be attributed to its reluctance to integrate our empirical knowledge of the decision making of parties and organizations. There is room for a new theory that makes the rulers more independent of their voters than they are in rational choice theory, but more bound than they are in practice.     

BEATING THE ODDS: MAYORAL LEADERSHIP AND THE ACQUISITION OF POWER

During a time of dwindling resources, Boston Mayor Kevin White acquired a significant amount of power. This was in contrast to the experiences of other mayors during the 1960s and 1970s and to the predictions for mayoral leadership in general. Examining the paradox of White's administration underscores the need for politically skillful executives. Effective political skills include the ability to perceive resource opportunities, to select the appropriate strategies and to choose the best arena in which to operate. While all mayors have access to resources, they do not always use them effectively. Resources must be conserved, protected, and pyramided. Focusing on White's role as a power accumulator, his use of federal money, and his shift from audience and media politics to constituent and organization politics, this article examines how a mayor expands his political capital in an environment of limited resources. The major themes that emerge are the importance of political skills and political organization to strong mayoral leadership.     

A Case for reflexive politics: challenging Luhmann's account of the Political system

This article attempts an internal critique of N. Luhmann's account of the political system. Internal because it takes up the principal tense of system epistemology. Critical because it attempts to situate the potential for utopian politics within that framework which, according to Luhmann, precludes it. The article briefly explores this epistemology, its specific application to the political system and the negative conclusions that are drawn from this account for utopian politics. In order to confront these conclusions, the strategy of the argument is to extract from Luhmann's notion of political theory, as the meta-level of the political system, the possibility to problematize the terms in which the political system casts political questions. In political theory, this article argues, inheres the potential to turn politics reflexive. This in turn both suggusts opportunities for action carrying utopian vision but also leads to a better understanding of what shifts are involved in the social problematic of alternative politics that have shifted away from the framework in which Luhmann sees political possibility circumscribed.     

Management by groping along

Public managers do and should grope along. They need to have a clear sense of mission for their agency. But they will never know precisely how to realize these purposes. Every new management task confronts even the most experienced manager with a new organizational, political, and cultural situation. Consequently, the public manager cannot develop the perfect plan from the beginning. Rather, he or she must experiment with various initiatives, trying to determine what works and what does not. Meanwhile, the successes that result from some of these initiatives move the manager closer to his goal, create new capabilities for his organization, and help motivate his staff by demonstrating that they can be successful. There are thousands of management principles, and it is never obvious which ones apply in a particular managerial situation. Thus, every public manager must grope along.     

Nietzsche on Autonomy and Morality: the Challenge to Political Theory

Nietzsche's challenge to political theory can be located in his claim that autonomy and morality are mutually exclusive. In this paper an examination of Kant's attempt to ground a notion of autonomy through constructing a metaphysic of morals is followed by a consideration of Nietzsche's understanding of autonomy in terms of a notion of supra-moral sovereign individuality. A genealogy of morals represents an attempt to historicize the key notions of moral and political theory. Nietzsche's aristocratic conception of sovereign individuality is seen in terms of the value-basis on which sovereign individuals are to construct a common ethical and political identity and enter into social relationships. Foucaultian and feminist attempts to construct an ethics and politics of difference and a recent attempt to construct a post-modern conception of agency based on a synthesis of Nietzsche's philosophy of power and Kant's ethics are examined.     

The impact of information acquisition on EU performance judgements

Public evaluations of EU performance are not only critical indicators of the EU's output legitimacy, but also shape future support for European integration. For citizens to monitor the political performance of the EU they need relevant facts, yet it is anything but clear that gains in information about EU performance cause change in judgements about such performance. Drawing on two‐wave panel data, this article examines whether acquiring information following a real‐world EU decision‐making event alters citizens' judgements about the utilitarian and democratic performance of the EU. It also examines how this effect differs for people with different levels of general political information. It is found that citizens who acquired performance‐relevant information became more approving of the EU's utilitarian performance but did not change their judgements about its democratic performance. Also, individuals with moderate levels of general political information were affected most strongly by new facts about performance. The implications of these findings for EU‐level representative democracy are considered.     

Representing the People: Laclau as a Theorist of Representation

Going beyond conventional conceptions of political representation, Ernesto Laclau takes representation to be a general category and not just limited to formal political institutions, and he takes representation to be performative in that it also brings about what is represented. This article examines the implications of this conceptualization of representation for Laclau’s theory of populism. Laclau takes populism to be exemplary of his conception of representation because populism is a discourse that brings into being what it claims to represent: the people. This is important for current debates about populism and the crisis of democratic institutions, whether domestic or international. I show how our conceptions of representation inform how we think about populism and liberal democracy, and specifically about populism as a threat to liberal democracy at the domestic or global level. I show this in the context of a reading of Jan-Werner Müller’s influential critique of populism.