Razi on Reason and Political Authority: A Study in Medieval Persian Political Thought

The Philosopher of Rey, Mohammad-e Zakariya-ye Razi and his Ismaili adversaries, Abu Hatam-e Razi and Naser-e Khosrow, share a political understanding of religion according to which religion is a theologico-political system of domination. However, they are at odds over the political philosophy appraisal of religion qua a system of authority. The paper explicates the latter disagreement in part based on Razi's and his opponents' conflicting ideas about the nature of the faculty of Reason and its distribution among men. Consequently, the paper underlines a democratic implication of Razi's thesis on the makeup of the human intellect.     

Thomas Fitzherbert's reason of state

Thomas Fitzherbert's two-part Treatise concerning Policy and Religion (1606, 1610) was a rebuttal of unidentified Machiavellians, statists or politikes and their politics and policies. The work was apparently still well-regarded in the following century. Fitzherbert's objections to ‘statism’ were principally religious, and he himself thought the providentialist case against it unanswerable. But for those who did not share his convictions, he attempted to undermine Machiavellism on its own ground. Like both ‘Machiavellians’ and their opponents, he argued by inference from historical examples, but with a particularly copious knowledge of historians ancient, medieval and modern to draw on. Equally, however, he deployed the principles of speculative (principally Aristotelian) ‘political science,’ as well as theology and jurisprudence, to demonstrate that the kind of knowledge that Machiavellians required to guarantee the success of their ‘reason of state’ policies was simply unobtainable. A particularly striking strategy (perhaps modelled on that of his mentor and friend Robert Persons) was Fitzherbert's attempt to demonstrate, on the Machiavellians’ own premises, that they advocated policies which were very likely to fail, and would be visited with divine punishments sooner as well as later, whereas policies that were compatible with faith and morals were also much more likely to succeed, even judged in purely human and ‘statist’ terms.     

农村社会管理体制改革创新的多维动因探究

提出改革与创新农村社会管理体制并不是偶然的,而是以马克思主义社会管理思想为理论基础,充分借鉴西方国家社会管理理论研究的有益成果,结合我国农村经济社会关系深刻变动的实际,深刻总结建国以来农村社会管理体制发展的经验教训的产物。     

Theory and Practice As Responsibility

Abstract

Ralph Hancock's felicitous term “the responsibility of reason” opens a significant revision within political theory. It places primacy in practical reason and reminds us that theory is itself a mode of practice. He finds the deepest affirmation of this insight in Tocqueville's elevation of the art of association into the first principle of the science by which politics is comprehended. There is no science of politics apart from the exercise of responsibility itself.     

论刘锦棠出任新疆巡抚之原因

18 8 4年 11月 ,新疆开设行省 ,刘锦棠被清廷任命为新疆巡抚。刘锦棠之所以成为首任新疆巡抚 ,本文认为从客观上说 ,当时清朝统治者已严重依赖于汉族地主阶级 ;从主观上来看 ,是因为刘锦棠率军收复新疆失地 ,立下汗马功劳 ,他又曾参与新疆善后事务 ,而最重要的是 ,刘锦棠当时最了解新疆的实际 ,提出了比较切实可行的新疆建省方案。     

宋金遗民差异探因

元初的宋遗民与金遗民之间存在着差异,其原因可从夷夏观念的不同、君臣大义的强弱、对蒙元统治方式适应性的不同等方面来探讨。     

《战国策》的佚文及其佚失原因

由于历代战乱、王朝更叠等原因,《战国策》西汉末至南宋间散失严重。自南宋起有人从事《战国策》辑佚,至今人诸祖耿、郑良树共辑得107则7570字,《战国策》散失最严重的历史时段为唐末和北宋。这当与唐末战乱和北宋书籍书写材料、书籍装订制度的发展有关。     

Thomas Fitzherbert's reason of state

Thomas Fitzherbert's two-part Treatise concerning Policy and Religion (1606, 1610) was a rebuttal of unidentified Machiavellians, statists or politikes and their politics and policies. The work was apparently still well-regarded in the following century. Fitzherbert's objections to ‘statism’ were principally religious, and he himself thought the providentialist case against it unanswerable. But for those who did not share his convictions, he attempted to undermine Machiavellism on its own ground. Like both ‘Machiavellians’ and their opponents, he argued by inference from historical examples, but with a particularly copious knowledge of historians ancient, medieval and modern to draw on. Equally, however, he deployed the principles of speculative (principally Aristotelian) ‘political science,’ as well as theology and jurisprudence, to demonstrate that the kind of knowledge that Machiavellians required to guarantee the success of their ‘reason of state’ policies was simply unobtainable. A particularly striking strategy (perhaps modelled on that of his mentor and friend Robert Persons) was Fitzherbert's attempt to demonstrate, on the Machiavellians’ own premises, that they advocated policies which were very likely to fail, and would be visited with divine punishments sooner as well as later, whereas policies that were compatible with faith and morals were also much more likely to succeed, even judged in purely human and ‘statist’ terms.