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This book explores the relationship between modern technological progress and classical liberalism. The compatibility of classical liberalism and technology is questioned, using fiction and film as a window into Western society's views on politics, economics, religion, technology, and the family.
In order to understand the problems that face the world, you have to understand human nature...It is only by understanding our nature correctly that we can recognize our profound value as God's good creation despite our fallen condition, and uphold our equal human rights regardless of our differences. --Publisher
The Politics of Perfection: Technology and Creation in Literature and Film provides an exploration of the relationship between modern technological progress and classical liberalism. Each chapter provides a detailed analysis of a film or novel, including Fritz Lang’s Metropolis, Ridley Scott’s Prometheus, Michael Gondry’s Eternal Sunshine of the Spotless Mind, Kazuo Ishiguro’s Never Let Me Go, and Margaret Atwood’s Oryx and Crake. These works of fiction are examined through the lens of political thinkers ranging from Plato to Hannah Arendt. The compatibility of classical liberalism and technology is questioned, using fiction as a window into Western society’s views on politics, economics, religion, technology, and the family. This project explores the intersection between human nature and creation, particularly artificial intelligence and genetic engineering, using works of literature and film to access cultural concerns. Each of the works featured asks a question about the relationship between technology and creation. Technology also allows humanity to create new types of life in the forms of artificial intelligence and genetically engineered beings. This book studies works of literature and film as evidence of the contemporary unease with the progress of technology and its effect on the political realm.
Two expert authors combine a compelling critique of contemporary liberalism with post-liberal alternatives in politics, the economy, culture and international affairs, to provide the fullest account so far of the post-liberal alternative in Western politics.
Michael Oakeshott, the foremost British political philosopher of the twentieth century, died in 1990, leaving a substantial collection of unpublished material. Yale University Press is continuing to make available the best of these illuminating works. In this polished and hitherto unknown work, Oakeshott argues that modern politics was constituted out of a debate, persistent through centuries of European political experience down to our own day, over the question "What should governments do?" According to Oakeshott, two different answers have dominated our thought since the fifteenth century. One, exemplified by such thinkers as Rousseau and Marx, expresses a belief in the capacity of human beings to control, design, and monitor all aspects of social and political life, a belief fostered by the intoxicating increase in power available to governments in modern times. On the other hand, sceptics such as Montaigne, Pascal, and Hobbes argued that governments cannot, in principle, produce perfection and that we should prevent concentrations of power that may result in tyrannies that oppress the dignity of the human spirit. Oakeshott exposes the pitfalls of both positions and shows the value of a middle ground that incorporates scepticism with enough faith to avoid total quietism. Readers of Oakeshott will find here the thinking that lies behind his famous definition of politics as "the pursuit of intimations.".
Since the very beginning, Confucianism has been troubled by a serious gap between its political ideals and the reality of societal circumstances. Contemporary Confucians must develop a viable method of governance that can retain the spirit of the Confucian ideal while tackling problems arising from nonideal modern situations. The best way to meet this challenge, Joseph Chan argues, is to adopt liberal democratic institutions that are shaped by the Confucian conception of the good rather than the liberal conception of the right. Confucian Perfectionism examines and reconstructs both Confucian political thought and liberal democratic institutions, blending them to form a new Confucian political philosophy. Chan decouples liberal democratic institutions from their popular liberal philosophical foundations in fundamental moral rights, such as popular sovereignty, political equality, and individual sovereignty. Instead, he grounds them on Confucian principles and redefines their roles and functions, thus mixing Confucianism with liberal democratic institutions in a way that strengthens both. Then he explores the implications of this new yet traditional political philosophy for fundamental issues in modern politics, including authority, democracy, human rights, civil liberties, and social justice. Confucian Perfectionism critically reconfigures the Confucian political philosophy of the classical period for the contemporary era.
Liberalism without Perfection offers an introduction to the debate between liberal perfectionism and political liberalism. This book is a new account and defence of Rawlsian political liberalism, one of the most discussed, but widely misunderstood and criticized theories in contemporary political theory.
Summary: It is crucial to understand that our progression through the twentieth century towards our contemporary global Crystal Palace (Peter Sloterdijk) of purity and transparency has been constantly accompanied by an almost physical desire for the pure, not just Mondrian's crystalline structures, but also the addictive taste of white sugar and white bread. This book investigates this urge for the pure, but also advocates a much deeper need for the impure, not to reinstate a new organicism, one more back-to-nature movement, but to trace that progression to a point where all modernist values reverse, where technology becomes an agent for the impure and the imperfect. Technology, long an agent for homogeneity and purity, is now turning into one for heterogeneity and global contingency.
