作者:
John Greville Agard Pocock 出版社: Princeton University Press 副标题: Florentine Political Thought and the Atlantic Republican Tradition 出版年: 2003-1-27 页数: 640 定价: USD 39.95 装帧: Paperback ISBN: 9780691114729
"The Machiavellian Moment" is a classic study of the consequences for modern historical and social consciousness of the ideal of the classical republic revived by Machiavelli and other thinkers of Renaissance Italy. J.G.A. Pocock suggests that Machiavelli's prime emphasis was on the moment in which the republic confronts the problem of its own instability in time, and which he ...
"The Machiavellian Moment" is a classic study of the consequences for modern historical and social consciousness of the ideal of the classical republic revived by Machiavelli and other thinkers of Renaissance Italy. J.G.A. Pocock suggests that Machiavelli's prime emphasis was on the moment in which the republic confronts the problem of its own instability in time, and which he calls the "Machiavellian moment." After examining this problem in the thought of Machiavelli, Guicciardini, and Giannotti, Pocock turns to the revival of republican thought in Puritan England and in Revolutionary and Federalist America. He argues that the American Revolution can be considered the last great act of civic humanism of the Renaissance. He relates the origins of modern historicism to the clash between civic, Christian, and commercial values in the thought of the eighteenth century.
作者简介
· · · · · ·
J. G. A. Pocock, is a historian of political thought. He is especially known for his studies of republicanism in the early modern period (especially in Europe, Britain, and America), his work on the history of English Common Law, his treatment of Edward Gibbon and other Enlightenment historians, and, in historical method, for his contributions to the history of political discou...
J. G. A. Pocock, is a historian of political thought. He is especially known for his studies of republicanism in the early modern period (especially in Europe, Britain, and America), his work on the history of English Common Law, his treatment of Edward Gibbon and other Enlightenment historians, and, in historical method, for his contributions to the history of political discourse.
通过弗蒂斯丘讨论一个问题：temporality如何与哲学思考的universality相结合。 The philosopher can see only the universal aspects of things; there is no method, no self-critical or self-verifying intellectual procedure, yet evolved for dealing with their particular aspects. Consequently, the goodness of a good custom can be inferred from the fact of its preservation; it can hardly be demonstrated, s...(2回应)
2011-07-04 23:321人喜欢
通过弗蒂斯丘讨论一个问题：temporality如何与哲学思考的universality相结合。
The philosopher can see only the universal aspects of things; there is no method, no self-critical or self-verifying intellectual procedure, yet evolved for dealing with their particular aspects. Consequently, the goodness of a good custom can be inferred from the fact of its preservation; it can hardly be demonstrated, since demonstration consists in deduction from a universal premise, and no such premise can contain the particular character and circumstances of the people whose custom it is. We cannot give the 'reason' why a custom is good or bad; we can only say 'there is reason to believe' that it is good (because preserved) or bad (because abandoned).引自第15页
换言之，在law of nature, custom, and statute之间，就前两者而言存在着悖论性的关系：理性只能从普遍原则推出普遍原则，而这些普遍原则无法坐落到某个特殊性的东西（英国法）上去；要谈论英国或任何特殊地区的法律的“合理”，只能诉诸custom，而其标准是usage或experience。因此，一个地区的custom越是古老，这个事实本身就表明它越有效、从而也越合适于当地人——也就是说，越合理。（“好的”=“古老的”）
重要的是第三项，即君主颁布的statute。看第25页：
Statute was based upon experience and expected the confirmation of further experience; it was therefore a step taken at a moment when a new emergency had arisen a number of times, and experience had accumulated to the point where the process of generalizing it into custom could begin.引自第15页
craft rather than a science, concerned with the unique rather than the recurrent, with the management of policy rather than the establishment of laws. (p29)引自第15页
通过弗蒂斯丘讨论一个问题：temporality如何与哲学思考的universality相结合。 The philosopher can see only the universal aspects of things; there is no method, no self-critical or self-verifying intellectual procedure, yet evolved for dealing with their particular aspects. Consequently, the goodness of a good custom can be inferred from the fact of its preservation; it can hardly be demonstrated, s...(2回应)
2011-07-04 23:321人喜欢
通过弗蒂斯丘讨论一个问题：temporality如何与哲学思考的universality相结合。
The philosopher can see only the universal aspects of things; there is no method, no self-critical or self-verifying intellectual procedure, yet evolved for dealing with their particular aspects. Consequently, the goodness of a good custom can be inferred from the fact of its preservation; it can hardly be demonstrated, since demonstration consists in deduction from a universal premise, and no such premise can contain the particular character and circumstances of the people whose custom it is. We cannot give the 'reason' why a custom is good or bad; we can only say 'there is reason to believe' that it is good (because preserved) or bad (because abandoned).引自第15页
换言之，在law of nature, custom, and statute之间，就前两者而言存在着悖论性的关系：理性只能从普遍原则推出普遍原则，而这些普遍原则无法坐落到某个特殊性的东西（英国法）上去；要谈论英国或任何特殊地区的法律的“合理”，只能诉诸custom，而其标准是usage或experience。因此，一个地区的custom越是古老，这个事实本身就表明它越有效、从而也越合适于当地人——也就是说，越合理。（“好的”=“古老的”）
重要的是第三项，即君主颁布的statute。看第25页：
Statute was based upon experience and expected the confirmation of further experience; it was therefore a step taken at a moment when a new emergency had arisen a number of times, and experience had accumulated to the point where the process of generalizing it into custom could begin.引自第15页
craft rather than a science, concerned with the unique rather than the recurrent, with the management of policy rather than the establishment of laws. (p29)引自第15页
通过弗蒂斯丘讨论一个问题：temporality如何与哲学思考的universality相结合。 The philosopher can see only the universal aspects of things; there is no method, no self-critical or self-verifying intellectual procedure, yet evolved for dealing with their particular aspects. Consequently, the goodness of a good custom can be inferred from the fact of its preservation; it can hardly be demonstrated, s...(2回应)
2011-07-04 23:321人喜欢
通过弗蒂斯丘讨论一个问题：temporality如何与哲学思考的universality相结合。
The philosopher can see only the universal aspects of things; there is no method, no self-critical or self-verifying intellectual procedure, yet evolved for dealing with their particular aspects. Consequently, the goodness of a good custom can be inferred from the fact of its preservation; it can hardly be demonstrated, since demonstration consists in deduction from a universal premise, and no such premise can contain the particular character and circumstances of the people whose custom it is. We cannot give the 'reason' why a custom is good or bad; we can only say 'there is reason to believe' that it is good (because preserved) or bad (because abandoned).引自第15页
换言之，在law of nature, custom, and statute之间，就前两者而言存在着悖论性的关系：理性只能从普遍原则推出普遍原则，而这些普遍原则无法坐落到某个特殊性的东西（英国法）上去；要谈论英国或任何特殊地区的法律的“合理”，只能诉诸custom，而其标准是usage或experience。因此，一个地区的custom越是古老，这个事实本身就表明它越有效、从而也越合适于当地人——也就是说，越合理。（“好的”=“古老的”）
重要的是第三项，即君主颁布的statute。看第25页：
Statute was based upon experience and expected the confirmation of further experience; it was therefore a step taken at a moment when a new emergency had arisen a number of times, and experience had accumulated to the point where the process of generalizing it into custom could begin.引自第15页
craft rather than a science, concerned with the unique rather than the recurrent, with the management of policy rather than the establishment of laws. (p29)引自第15页
江绪林
译林出版社2013版
哲夫成城
译林出版社2013版
理一分殊
译林出版社2013版
兰陵笑笑生水瓶
译林出版社2013版
1 有用 量子骑士 2019-11-30
回过头来再读这本书，更强地感觉到了前三章编织理论的杰出才能和阿伦特的支配性影响。共和派始终无法表明，自己倡导的理想曾经在哪里转变成政治现实。在经验主义的亚里士多德、摆脱公共性的斯巴达和imperium-libertas对撞的罗马之间闪转腾挪，充分地暴露了共和派思想的含混。或许现代人的确有异常强的求新意识，而且其中不乏浪漫色彩的幻觉，但这终究不是完结在生存论行动，而是被波考克最早分析又最快放弃的gu... 回过头来再读这本书，更强地感觉到了前三章编织理论的杰出才能和阿伦特的支配性影响。共和派始终无法表明，自己倡导的理想曾经在哪里转变成政治现实。在经验主义的亚里士多德、摆脱公共性的斯巴达和imperium-libertas对撞的罗马之间闪转腾挪，充分地暴露了共和派思想的含混。或许现代人的确有异常强的求新意识，而且其中不乏浪漫色彩的幻觉，但这终究不是完结在生存论行动，而是被波考克最早分析又最快放弃的gubernaculum和现代主权国家中。这样看来，波考克并没有真正回应麦基文的忧虑，而是借着一个似是而非的亚里士多德轻巧地躲闪开去。如他所说，18世纪之后共和理想已经成为丧失活力的遗迹。除了作为缺乏现实感的反对派，他们在现代世界里找不到什么幸存的空间。 (展开)
0 有用 Kapitan正少年 2014-03-01
虽然很难读，但是真的是brilliant
0 有用 La Mandragore 2009-09-30
剑桥学派的学术功夫还是很不错的
0 有用 huizhoumeng 2010-02-20
艰深难懂,仅选其中若干章阅读
0 有用 已注销 2017-06-19
威尼斯，英国，和十八世纪的美国重点看了，问题极度重要，而作者本身确实没有做透，这个问题直到现在都在拷问，罗马和文艺复兴的关系，犹太人和德意志的关系，甚至现在犹太和美利坚的关系，你们想过么，人真的发现了么
0 有用 小岛 2020-08-28
@2013-01-27 19:02:15
0 有用 拓尔思套 2019-12-05
更新了我对老马的无知
1 有用 量子骑士 2019-11-30
回过头来再读这本书，更强地感觉到了前三章编织理论的杰出才能和阿伦特的支配性影响。共和派始终无法表明，自己倡导的理想曾经在哪里转变成政治现实。在经验主义的亚里士多德、摆脱公共性的斯巴达和imperium-libertas对撞的罗马之间闪转腾挪，充分地暴露了共和派思想的含混。或许现代人的确有异常强的求新意识，而且其中不乏浪漫色彩的幻觉，但这终究不是完结在生存论行动，而是被波考克最早分析又最快放弃的gu... 回过头来再读这本书，更强地感觉到了前三章编织理论的杰出才能和阿伦特的支配性影响。共和派始终无法表明，自己倡导的理想曾经在哪里转变成政治现实。在经验主义的亚里士多德、摆脱公共性的斯巴达和imperium-libertas对撞的罗马之间闪转腾挪，充分地暴露了共和派思想的含混。或许现代人的确有异常强的求新意识，而且其中不乏浪漫色彩的幻觉，但这终究不是完结在生存论行动，而是被波考克最早分析又最快放弃的gubernaculum和现代主权国家中。这样看来，波考克并没有真正回应麦基文的忧虑，而是借着一个似是而非的亚里士多德轻巧地躲闪开去。如他所说，18世纪之后共和理想已经成为丧失活力的遗迹。除了作为缺乏现实感的反对派，他们在现代世界里找不到什么幸存的空间。 (展开)
0 有用 已注销 2017-06-19
威尼斯，英国，和十八世纪的美国重点看了，问题极度重要，而作者本身确实没有做透，这个问题直到现在都在拷问，罗马和文艺复兴的关系，犹太人和德意志的关系，甚至现在犹太和美利坚的关系，你们想过么，人真的发现了么
0 有用 Kapitan正少年 2014-03-01
虽然很难读，但是真的是brilliant