By Susan D. Collins

Aristotle and the Rediscovery of Citizenship confronts a query that's primary to Aristotle's political philosophy in addition to to modern political idea: what's a citizen? solutions end up to be elusive, partially simply because overdue twentieth-century reviews of the Enlightenment known 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 safely tackle. Drawing a direction from modern disputes to Aristotle, she examines intimately his complicated displays of ethical advantage, civic schooling, and legislations; his view of the goals and boundaries of the political group; and his remedy of the relationship among citizenship and the human stable. Collins thereby exhibits how Aristotle is still an quintessential resource of enlightenment, as he has been for political and non secular traditions of the previous.

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Or, as Bohman and Rehg argue, deliberative democracy occupies the terrain between liberal theorists, such as Hobbes and Locke, who emphasize self-interest and civil strife, and civic republicans, such as Harrington and Rousseau, who focus on the common interest and harmony. Deliberative Democracy, p. x. The Limits of Liberal Citizenship 29 the communitarian critique, seek to articulate the moral core and pedagogic requirements of liberal citizenship is whether, in specifying the liberal virtues and mandating civic education, a liberal order constitutes what it professes to eschew: a comprehensive good and moral order – in the ancient sense, a regime.

265. 32 Liberal Citizenship and Aristotle’s Ethics But given his view of the extent of liberalism’s reach, how does Macedo separate his own civic liberalism from the civic totalism of a John Dewey? In response to this difficulty, Macedo has recourse to the Rawlsian notion of public reason. ”78 When it comes to political matters, no comprehensive doctrine can have priority. Political authority, as a common concern, requires common consensus and therefore a public, as opposed to private, reason that can represent such a consensus.

103 Yet, this classification obscures the fact that the point from which Aristotle begins is not the point at which he ends. Although he begins by acknowledging that the political community is the first and most authoritative educator with 103 Nationalism, Multiculturalism, and Citizenship (Oxford: Oxford University Press, 2001); David Miller, Citizenship and National Identity (Oxford: Blackwell, 2000); Ruth Lister, Citizenship: Feminist Perspectives (New York: New York University Press, 2003); and Dana Villa, Socratic Citizenship (Princeton, NJ: Princeton University Press, 2001).

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