By Waller R. Newell
This can be the 1st accomplished exploration of old and sleek tyranny within the historical past of political notion. Waller R. Newell argues that sleek tyranny and statecraft range essentially from the classical realizing. Newell demonstrates a ancient shift in emphasis from the classical thinkers' pressure at the virtuous personality of rulers and the necessity for civic schooling to the trendy emphasis on impersonal associations and cold-blooded political strategy. The turning aspect is Machiavelli's demand the conquest of nature.
Newell strains the traces of impression from Machiavelli's new technology of politics to the increase of Atlanticist republicanism in England and the US, in addition to the totalitarian regimes of the 20 th century and their results at the current.
By diagnosing the forms of tyranny from erotic voluptuaries like Nero, the steely choice of reforming conquerors like Alexander the good and Julius Caesar and modernizing despots resembling Napoleon and Ataturk to the collectivist revolutions of the Jacobins, Bolsheviks, Nazis, and Khmer Rouge, Newell indicates how tyranny is every piece as harmful to unfastened democratic societies this day because it used to be some time past.
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Additional resources for Tyranny: A New Interpretation
167. 41 tyranny philosophy more palatable and accessible to the emotions – the need to reform rhetoric, perhaps to enlist rhetoricians like Gorgias or Protagoras in a new, philosophically grounded art of oratory; the need to provide poets with new models of the soul and cosmos, which Socrates tries to do with Phaedrus in the dialogue with him and with Agathon in the Symposium, where Diotima’s alleged speech about eros reported by Socrates is, I will argue, meant to provide Agathon with a model for the new poetry of love he aspires to create in place of Homer’s poetry of tragic necessity and strife.
In such a deformed soul, the zeal and aggressiveness of thumos become the allies of an eros for tyrannical possession of the city. 3 Thus, in my view, and as I argue throughout this book, of these two fundamental passions that can lead us either toward tyranny or toward an openness to the eternal Good, eros entails and has primacy over thumos. In its spontaneous emergence, prior to philosophic and pedagogical shaping, eros strikes out for whatever it desires, summoning forth the aggressive energy of thumos as its ally.
2. 13 As Blitz observes about this passage, “legal force” in the defense of property right is valid only to the degree to which it is guided by a knowledge of what is truly good for the individual and for the common good (2010) p. 167. 41 tyranny philosophy more palatable and accessible to the emotions – the need to reform rhetoric, perhaps to enlist rhetoricians like Gorgias or Protagoras in a new, philosophically grounded art of oratory; the need to provide poets with new models of the soul and cosmos, which Socrates tries to do with Phaedrus in the dialogue with him and with Agathon in the Symposium, where Diotima’s alleged speech about eros reported by Socrates is, I will argue, meant to provide Agathon with a model for the new poetry of love he aspires to create in place of Homer’s poetry of tragic necessity and strife.