Using Isaiah Berlin’s two concepts of liberty to rethink cultural policy: a case of Poland

The overarching aim of this paper is to rethink the normative aspects of Polish cultural policy after 1989, using a conceptual framework built upon Isaiah Berlin’s two concepts of liberty. More specifically, this article aims to analyse the rhetoric used in cultural policy and the practice of policy-making, in order to uncover and characterise the normative role that the state has played in shaping and executing cultural policy in Poland after 1989. The analysis shows that Polish cultural policy has been dominated by a perfectionist logic, which corresponds to Isaiah Berlin’s concept of positive liberty. It means that cultural policy has not been axiologically neutral but instead it has been based on state’s judgements about what kind of art is worthy support. On the other hand, the analysis shows that Polish cultural policy after 1989 cannot be classified as negative liberty.     

Isaiah b. Amoz’s Attitude towards the Faith of the Gentile Nations

This article discusses the pilgrimage of the nations to Zion described in Isa 2,2-5, focusing on Isaiah’s attitude to their future faith in the God of Israel. A number of ways of understanding Isaiah’s view are proposed on the basis of a series of ever-widening interpretive circles. These are determined by their linguistic and/or substantive and/or cognitive affinities with the vision, influencing the exegesis of the vision either through their content or the worldview they reflect. None of the circles entails a reading of the vision as a closed unit isolated from its context.     

Friendship as a Political Challenge

Abstract

Blitz argues for the necessity and possibility of political philosophy by uncovering its origins in the thought of Plato. By tracing its emergence from the political and moral, Blitz explains the nature of philosophy.     

The Platonic Enlightenment

Abstract

Mark Blitz has written an analysis of Plato’s political philosophy that engages with a large proportion of the Platonic corpus. His examination is orientated by Plato’s intention of expressing his views in dialogue form, and animated by Plato’s principle that political philosophy must emerge from the attentive critique of ordinary or political experience. This article raises the question whether Blitz has done justice to the “poetic” (constructed, historical, etc.) character of ordinary experience or doxa, and so of the radical nature of Plato’s political thought.     

A Royal Isaianic Servant of YHWH?

In this article I argue that the Isaianic Servant of YHWH is a non-royal figure. The main arguments are as follows. The form of Isa 42,1-4, the motifs of 42,1 and the projected role of the servant in relation to justice do not support the idea that the servant is a royal figure. Likewise, in Isa 61,1-3, the portrait drawn is that of a prophetic figure with a speaking ministry. The servant of Isaiah 40-55 and the Davidic ruler of Isaiah 9, 11 and 16 cannot be equated, for the servant’s proclamatory role precedes the founding of God’s kingdom, whereas the role of the Davidic ruler is as enforcer of justice within the consummated kingdom. The focus in Isaiah 40-66 is on God as the King who liberates his people and redeems Zion and this leaves to the servant the prophetic roles of speaking and suffering as agent of the Divine King.     

Some Thoughts about Standardized Teaching Evaluations

Abstract

Mark Blitz begins his book Plato’s Political Philosophy by making a strong case for Plato’s continuing relevance to us. The book’s three parts are centered on three dialogues of special importance to Blitz’s topic: the Laws, the Republic, and the Statesman. Blitz also pulls into his discussion other dialogues that illuminate the teachings of these three central ones. Blitz’s analyses of the dialogues are illuminating. He lays out the dialogues’ intellectual pathways and gives us an important sense of their meaning. In addition to his examination of particular dialogues, Blitz also gives us rich discussions of four key concepts that underlie and are found throughout Plato’s works: nature, wonder, perplexity, and laughter. The book lacks a deeper discussion of the view that we should be guided by nature in determining our ends. Also missing is a better appreciation of both the challenge posed to philosophy by piety, and the attraction of institutions of modern republics. And we could have a better understanding of the limits of a rational politics in the Statesman. Plato has difficulty finding a place for the philosopher in the city, and this could come through more clearly in Blitz’s account. But these shortcomings are minor when set against the book’s strengths. Its synoptic analyses can help guide those new to Plato. But there is also much here for mature scholars in Blitz’s detailed and careful exploration of Plato’s more important concepts and arguments.     

张家山汉简《贼律》集释

文物出版社出版《张家山汉墓竹简(二四七号墓)》,足学术界又一盛举。遗憾的是简文注释过于简约。因此,笔者搜集了文献、简帛的相关资料为其中的《二年律令》部份,在原注的基础上进行集释,希望能对这部法律的研究提供资料上的帮助。本文是对《贼律》的“集释”。     

Anti‐cosmopolitan liberalism: Isaiah Berlin,Jacob Talmon and the dilemma of national identity

ABSTRACT. The debate between contemporary cosmopolitans and advocates of nationalism is hardly new. Nevertheless, much of it is based on the erroneous assumption that cosmopolitanism should be seen as an outgrowth of liberalism, and that both should be considered as the complete conceptual opposites of nationalism. In this article I focus on two of the post‐war Jewish anglophile intellectuals who took part in this debate during the Cold War years: the Oxonian liberal philosopher Sir Isaiah Berlin (1909–97) and the Israeli historian Jacob L. Talmon (1916–80). I use their examples to argue that the dividing line between cosmopolitans and advocates of nationalism should not be regarded as signifying the distinction between liberals and anti‐liberals; in fact, this debate also took place within the camp of the liberal thinkers themselves. I divide my discussion into three parts. Firstly, I examine Berlin's and Talmon's positions within the post‐war anti‐totalitarian discourse, which came to be known as ‘liberalism of fear’. Secondly, I show how a sense of Jewish identity, combined with deep Zionist convictions, induced both thinkers to divorce anti‐nationalist cosmopolitanism – which they regarded as a hollow, illusionary ideal associated with impossible assimilationist yearnings – from the liberal idea. I conclude by suggesting that, although neither man had ever developed a systematic theoretical framework to deal with the complex interactions between ethno‐nationalism, liberal individualism and multiculturalism, Berlin's vision of pluralism provides the foundations for building such a theory, in which liberalism and nationalism become complementary rather than conflicting notions.     

French-Caribbean Refugees and Slavery in German Protestant Maryland

The late eighteenth century saw the immigration of thousands of French refugees from France and its Caribbean colonies to the United States. An examination of one family of these refugees, Jean Payen de Boisneuf and his relatives the Vincendières, reveals that the values that the refugees imported, such as plantation slavery and Catholicism, could be antagonistic to social norms in the regions they chose to settle.     

Risk Management Strategies Among African-American Slaves at Locust Grove Plantation

African Americans faced a variety of risks under the institution of slavery. The theory of risk management is used as a context for understanding the lives of slaves at Locust Grove Plantation in Kentucky and for deconstructing the common myth that slavery was unusually mild there. African Americans used a diversity of means at Locust Grove to cope with risk, including generalized reciprocity, food storage, religion, and strong kinship/community bonds.     

Cropsey on Plato and the Unity of Philosophy

Abstract

Cropsey's book, Plato's World, contains his longest and most sustained reflections on a set of Platonic dialogues, but it is not the first work he published on Plato or the last he intended to write. His last collection of essays, On Humanity's Intensive Introspection, shows that in his writings on Plato Cropsey was attempting to answer a broader question: What is philosophy?     

Restoring Berlin's Unter den Linden: ideology,world view,place and space

Berlin's Unter den Linden, a primary thoroughfare and ensemble of historic architecture and nationally significant cultural institutions, lay in ruins at the close of the Second World War. The buildings, public spaces, and public art forming this street bore testimony to diverse facets of German history, presenting a range of semantic issues to those interested in their future. Differences in key groups' world view resulted in different interpretations of these spaces, thus different approaches to policy development with regard to their future. Initially, the German cultural elite was determined to restore significant architecture, asserting architectural value while avoiding mention of ‘Prussian’ or ‘German’ identity. However, the German communist leadership viewed these same structures as testimony to ‘Prussian–German militarism’ and sought their effacement. The Soviet Military Administration remained largely indifferent to all but spatial value until 1947, when they began to use architecture to represent the Soviet Union. Finally, with the founding of the German Democratic Republic and import of Soviet ‘socialist-realist’ urban theory, architecture considered progressive was restored as national cultural heritage, although sites with considerable ‘militaristic’ content prompted more debate over their future.