《利维坦》有三个特点:理性、制度、cotty k . e .思想、理性、自由和民主话语。2021年

IF 2.9 1区 哲学 Q1 ETHICS
N.N. Gudalov
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引用次数: 0

摘要

Kirill Koktysh撰写的专著致力于构建政治学语言的问题。这些语言多种多样,但作者通过理性主义、制度和思想三个基本概念来分析它们。他巧妙地将有限的概念结合起来,构建了一个大规模的结构,详细展示了如何学习描述政治的语言。根据Koktysh的观点,理性是由特定的制度构建的。他确定了三种制度,这些制度可以追溯到印欧诸神的三种功能,Georges dumsamzil强调了这一点。这些制度对应于政治的三种功能——“领袖”(做出决策)、“牧师”(形成和维持规范)和“商人”(从事经济再生产)。这些机构试图将它们的理性延伸到整个社会,为此目的使用了三个“大理念”——秩序、正义和自由。根据作者的结论,领袖和牧师的制度构成了稳定社会条件的基础——“政治架构”,它们之间的关系决定了这种“架构”的具体内容。同时,这本书不仅关注静力学,也关注动力学。作者使用的认知结构方法使他能够通过分析理性主义、制度和观念的变化来探索社会的变革。Koktysh的书是有价值的,不仅因为它的研究问题的新颖性和基本性质,而且因为它概述了进一步讨论的重要方向。其中一个方向涉及对启蒙运动的普遍批评,作者同意这一点,以及将理性简化为某些社会背景的衍生物的理由。讨论的另一个方向是对英美民主模式的评价,这种模式被剥夺了产生普遍有效意义的能力。在许多方面,这本书本身代表了对政治理性讨论的重大贡献,令人信服地展示了政治科学的概念是多么复杂和难以捉摸。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Три лика Левиафана: рациональность, институты, идеи Коктыш К.Е. Дискурс рационализма, свободы и демократии. М.: МГИМО-Университет, 2021 _
The monograph written by Kirill Koktysh is devoted to the issues of constructing languages of Political Science. These languages are diverse, but the author analyzes them through three basic concepts — rationalism, institutions and ideas. Masterfully combining a limited number of concepts, he builds a large-scale construction, showing in detail how one can study languages for describing politics. According to Koktysh, the rational is constructed by specific institutions. He identifies three institutions that go back to the three functions of the Indo-European gods, highlighted by Georges Dumézil. These institutions correspond to the three functions of politics — “leader” (makes decisions), “priest” (forms and maintains norms) and “merchant” (is engaged in economic reproduction). These institutions seek to extend their rationality to the society at large, using for this purpose three “big ideas” — order, justice, and freedom. According to the author’s conclusion, the institutions of the leader and the priest form the basis of stable social conditions — “political architectures”, and it is the relations between them that determine the specifics of such “architectures”. At the same time, the book pays attention not only to statics, but also to dynamics. The cognitive-structural method used by the author allows him to explore the transformations of the societies through the analysis of changes in rationalism, institutions and ideas. Koktysh’s book is valuable not only due to the novelty of its research question and fundamental nature, but also because it outlines important directions for further discussion. One of these directions concerns the popular criticism of the Enlightenment, with which the author agrees, as well as the justification for reducing rationality to mere derivatives of certain social contexts. Another direction for a discussion is about the evaluation of the Anglo-American model of democracy, which is denied the ability to produce generally valid meanings. In many ways, this book per se represents a significant contribution to a rational discussion of politics, convincingly demonstrating how complex and elusive the concepts of Political Science are.
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来源期刊
CiteScore
4.10
自引率
5.60%
发文量
17
期刊介绍: The Journal of Political Philosophy is an international journal devoted to the study of theoretical issues arising out of moral, legal and political life. It welcomes, and hopes to foster, work cutting across a variety of disciplinary concerns, among them philosophy, sociology, history, economics and political science. The journal encourages new approaches, including (but not limited to): feminism; environmentalism; critical theory, post-modernism and analytical Marxism; social and public choice theory; law and economics, critical legal studies and critical race studies; and game theoretic, socio-biological and anthropological approaches to politics. It also welcomes work in the history of political thought which builds to a larger philosophical point and work in the philosophy of the social sciences and applied ethics with broader political implications. Featuring a distinguished editorial board from major centres of thought from around the globe, the journal draws equally upon the work of non-philosophers and philosophers and provides a forum of debate between disparate factions who usually keep to their own separate journals.
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