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The phrase Cosmonomic Philosophy designates a particular philosophical tradition which emerged in The Netherlands during the first part of the 20th century, founded by H. Dooyeweerd and D.Th. Vollenhoven from the Free University of Amsterdam. H.G. Stoker made this new philosophical trend known in South Africa. A student from The University College of the Orange Free State (UKOVS), Herman Strauss, followed this up by studying with Herman Dooyeweerd during the late thirties. After his return to South Africa he was appointed at UKOVS as the first adherent of the "Wysbegeerte der Wetsidee". During the fifties Dooyeweerd published his four volume Philosophy of the Cosmonomic Idea. This philosophy explored positive elements of the Christian worldview in the line of Augustine, Calvin, Bilderdijk, Groen van Prinsterer and Abraham Kuyper, while taking critical distance from the Roman Catholic medieval synthesis as well as from modern Humanistic philosophy. During early modern philosophy Bodin introduced the term "sovereignty" to characterize the sovereignty of the government as the highest authority within society. Groen van Prinsterer and Kuyper "downsized" this legacy to account for the limited competence of each societal entity, designating what they termed the principle of sphere sovereignty. Dooyeweerd expanded the scope of this principle also to bear upon all dimensions of temporal reality in his search after a non-reductionist ontology. In his later development Dooyeweerd increasingly directed his attention to a refinement of what he called a transcendental critique of theoretical thought, aimed at uncovering the ontic conditions making possible scholarly thinking - both on the theoretical and supra-theoretical level. During the fifties proff. Rassie Venter and Pieter de Bruyn Kock were appointed in the Department of philosophy at the University of the Free State (as it is currently named) and both explored the implications of the transcendental critique in their publications and scholarly interactions with philosophers from other orientations. It is noteworthy that by the end of the twentieth century C.A. Van Peursen said that Dooyeweerd's philosophy is today more relevant than ever and that many books written within the domain of philosophy of science should not have been written (cf. Van Peursen, 1995:79-94), had the authors first read Dooyeweerd. During the seventies three new philosophers were appointed, Danie Strauss, Kobus Smit and Johan Visagie. Danie Strauss, who received his PhD from the Free University of Amsterdam, further explored the challenge in articulating a non-reductionist ontology. Johan Visagie developed a unique systematic account of the conditions holding for scholarly thinking (in his "Archaeological Discourse Theory"), while Kobus specialized in philosophical anthropology, ethics and medical ethics. The contribution of the UFS to the further development of the Philosophy of the Cosmonomic Idea is particularly reflected in the fact that in 2011 the Board of the Association for Reformational Philosophy in the Netherlands awarded the Herman Dooyeweerd Prize to Danie Strauss for work in the field of systematic philosophy embodied in his book "Philosophy: Discipline of the Disciplines" (2009). Recently three new philosophers (with a background in continental philosophy), were appointed, namely Helen Cawood, Pieter Duvenhage (Head of the Department) and Johann Rossouw ; http://www.cs-journal.co.za/ ; http://reference.sabinet.co.za/webx/access/electronic_journals/tcwet/tcwet_v49_n4_a4.pdf

Brilliantly articulating the potent intersections of semiotic and linguistic anthropology, Signs and Society demonstrates how a keen appreciation of signs helps us better understand human agency, meaning, and creativity. Inspired by the foundational contributions of C.S. Peirce and Ferdinand de Saussure, and drawing upon key insights from neighboring scholarly fields, noted anthropologist Richard J. Parmentier develops an array of innovative conceptual tools for ethnographic, historical, and literary research. His concepts of "transactional value," "metapragmatic interpretant," and "circle of semiosis," for example, illuminate the foundations and effects of such diverse cultural forms and practices as economic exchanges on the Pacific island of Palau, Pindar's Victory Odes in ancient Greece, and material representations of transcendence in ancient Egypt and medieval Christianity. Other studies complicate the separation of emic and etic analytical models for such cultural domains as religion, economic value, and semiotic ideology. Provocative and absorbing, these fifteen pioneering essays blaze a trail into anthropology's future while remaining firmly rooted in its celebrated past

Intro -- Title Page -- Copyright -- Table of Contents -- Body -- Wilhelm Schmidt-Biggemann: Introduction: The Exigencies and Impositions of Tradition -- The Exigencies of the Self-Evident, and Traditions as an Arsenal of Symbolic Politics -- Peter-André Alt: Traditions and the Dynamics of Change: Preliminary Thoughts on a Key Issue in Early Modern Studies -- Phillip H. Stump: Ideas of Reform and Tradition at the Late Medieval Reform Councils -- I. Gerhart Ladner and the Analysis of Reform -- II. Conciliar Reform -- III. Secular Parallels -- IV. Reform and Tradition in Harmony -- V. The Central Topos: Reform in Head and Members -- VI. Reform in Dissonance and Dialogue with Tradition -- Conclusion -- Margitta Rouse: (Un)‍Veiling the Veil: Trojan Temporalities, Chaucerian Ekphrasis and Literary Innovation in Shakespeare's Rape of Lucrece -- I. Renewing Lucrece as a ˋTrojan' Figure -- II. Rhetoric Versus Realism, or, the Heartless Early Critic -- III. ˋJust slightly askew': Trojan Ekphrasis, Classical, Medieval and Early Modern -- Maria Muccillo: Philosophy and Orthodoxy: Valuation and Devaluation of the Platonic Tradition in the Late Renaissance -- Anna Laura Puliafito: The Platonic Tradition and its Fates: Francesco Patrizi and Giordano Bruno -- Katharina Krause: Indomptable Valeur: Le Grand Condé and the End of the Hero in Art -- Gideon Stiening: Natural Sociability? The Aristotelian Tradition as a Challenge to Modern Natural Law as Reflected in European Enlightenment Literature: Jonathan Swift - Jean-Jacques Rousseau - Johann Karl Wezel -- Introduction -- I. Aristotelianism versus Contractualism -- II. Gulliver's Travels (1726): Inventing Political Tradition -- III. La Nouvelle Héloxse (1761): Demolishing Tradition -- IV. Belphegor (1776): Trumping Tradition -- Conclusion: Political Traditions as Impositions

Rationalist natural law brought a new philosophy to the ethical, political and legal thought of the seventeenth and eighteenth centuries. In this paper I examine the incidence of iusrationalism in coding. The principles and methods of natural law, taken from the natural sciences, will mark the new science of legislation. Attention shifts from medieval political voluntarism to enlightened legal individualism. I review the contributions of the main representatives of the school of natural law to the elaboration of the codes. The meeting between natural law, based on faith in human reason to know, and the political program of the Enlightenment bequeathed a way of doing and thinking about the law of which we are still heirs today. ; El derecho natural racionalista brindo una nueva filosofia al pensamiento etico, politico y juridico de los siglos XVII y XVIII. En este trabajo examino la incidencia del iusracionalismo en la codificacion. Los principios y metodos del derecho natural, tomados de las ciencias naturales, marcaran la nueva ciencia de la legislacion. Se desplaza la atencion del voluntarismo politico medieval al ilustrado individualismo juridico. Reviso las contribuciones de los principales representantes de la escuela del derecho natural a la elaboracion de los codigos. El encuentro entre el iusnaturalismo, basado en la confianza en la razon humana para conocer, y el programa politico de la Ilustracion legaron una forma de hacer y pensar el derecho de la que hoy seguimos siendo herederos.

В статье анализируется одно из самых философичных произведений Кирилла Туровского «Притча о душе и теле». Автор оценивает литературные особенности текста, а также политические и богословские идеи в его содержании. В синкретическом контексте выявлены смыслы религиозно-философского значения. Сделан вывод о том, что Кирилл Туровский представляет в средневековой русской мысли традицию теологического рационализма. ; In this article one of the most important philosophical works of Cyril Turovsky is analyzed«A parable about the soul and the body». The author discusses literary features of the text and the political and theological ideas in its maintenance. Religious-philosophical senses are revealed in a syncretic context. The conclusion that Cyril Turovsky represents a tradition of theological rationalism in medieval Russian thought is drawn.

This paper shows the long and prestigious intellectual tradition of anti-party arguments. Even before political parties emerged as unitary political actors, there were already well-developed arguments with which to express hostility towards them. The emphasis on unity and harmony in Western civilization moulded political thought. While this cultural framework was broken in the brief but extraordinarily powerful experience of the Medieval Italian Republican Cities, the acceptance of organized dissent failed to emerge. Instead, this experience left the vivid memory of the danger of factionalism. In eighteenth century France, both revolutionaries and counter-revolutionaries viewed parties as political maladies, and nineteenth century liberalism produced only a diffident defence of parties. At the end of the nineteenth century, hostility towards parties was nurtured in both Germany and France by elevating the ideals of the State and of the Nation. Italian and German fascists drew on and developed these philosophical antiparty traditions in the 1920s and 1930s. Since 1945, however, few anti-party parties have developed their own detailed or comprehensive philosophical critiques of parties; the Italian MSI is a notable exception. (European Journal of Political Research / FUB)

On the person of the state / Quentin Skinner -- The state as a social relation / Bob Jessop -- Was there any such thing as a non-modern state? / Greg Anderson -- Comparative perspectives and early states revisited / Rita P. Wright -- (Re)Introducing the state on the medieval Swahili coast / Chapurukha M. Kusimba -- Renaissance states of mind / Michael Martoccio -- Bringing the sarkar back in : translating patrimonialism and the state in early modern and early colonial India / Nicholas J. Abbott -- Revolutionary state formation : the origins of the strong American state / William J. Novak and Steven Pincus -- The founding of non-democratic states / Richard Bensel -- Empire as state : the Roman case / Clifford Ando -- Weights and measures and state formation : the view from the early American republic / Stephen Mihm -- Mapping power : the shape of the state in the post-Civil War American South / Greg P. Downs -- To bee or not to bee : the co-production of modern science and the modern state / John F.M. Clark -- Taxes and the two faces of the state since the eighteenth century / Yannis D. Kotsonis -- Regimes and repertoires of statebuilding : the two Chinas and regime consolidation in the early 1950s / Julia C. Strauss -- The Mesopotamian citizen conceptualized : affect, speech & perception / Seth Richardson -- Military mobilization and the experience of living with the Ming state / Michael Szonyi -- Ethnicity and Power in early modern Europe and Asia / Victor Lieberman -- Patriliny and modern states in the Middle East / Diane King -- Social service, convivialismo, and hegemony in Colombia / Rebecca Tally -- Idian affirmative action and the postcolonial state / Anupama Rao -- Conclusion : notes toward a global synthesis / John L. Brooke and Julia C. Strauss

1. Historical themes : Muslim-Jewish relations in the medieval Middle East and North Africa / Josef (Yousef) Meri -- 2. Historical themes : Muslim-Jewish relations in the modern Middle East and North Africa / Orit Bashkin and Daniel J. Schroeter -- 3. Scripture and exegesis : Torah and Qur'an in historical retrospective / Shari L. Lowin and Nevin Reda -- 4. Theology : the articulation of orthodoxy / Aaron W. Hughes -- 5. Medicine : the reception and practice of rationalist medicine and thought in medieval Jewish communities, east and west / Paulina B. Lewicka and Gad Freudenthal -- 6. Medieval literature : common themes and intersection / Arie Schippers -- 7. Modern literature : common themes and intersection / Masha Itzhaki and Sobhi Boustani -- 8. Law : Islamic and Jewish legal traditions / Judith Frishman and Umar Ryad -- 9. Philosophy : the intersection of Islamic and Jewish thought / Oliver Leaman -- 10. Education : reclaiming the sacred common ground of Jewish-Muslim experiences of education / Moshe Sokolow and Matthew L.N. Wilkinson -- 11. Mysticism : the quest for transcendence / Aaraon W. Hughes -- 12. Communities and identity : continuity and change / Ben Gidley and Nasar Meer -- 13. Constructive dialogue : a Muslim and Jewish perspective on dialogue between Islam and Judaism / Akbar Ahmed and Edward Kessler -- 14. Palestinian-Israeli conflict : a context in word and deed / Donna Robinson Divine -- 15. Muslim and Jewish women : historical and cultural contexts / Ibtissam Bouachrine and Judith L. Goldstein -- 16. Arab nationalism : Arabness, Arab Jews, and the Arab Spring / Youssef M. Choueiri -- 17. Jewish nationalism : on the (im)possibility of Muslim Jews / Yair Wallach -- 18. Anti-Semitism and Islamophobia : historical and contemporary connections and parallels / Ivan Kalmar and Tariq Ramadan -- 19. The Holocaust : narratives of complicity and victimhood / Peter Wien -- 20. The Nakba : the Palestinian catastrophe of 1948 / Alexander Flores -- 21. Cinema : Muslim-Jewish relations on screen / Dinah Assouline Stillman and Aomar Boum -- 22. Music : Muslim-Jewish sonic encounters / Edwin Seroussi -- 23. Art : art, aesthetics, and visual culture / Aaraon Rosen and Yasser Tabbaa -- 24. Food : Muslim and Jewish food and foodways / David Wained and Sami Zubaida.

Unlike the medieval city and the nineteenth-century metropolis, the operating logic of the current post-metropolis is based on an unparalleled increase in the mobility of people, goods, and capital. As opposed to the city (regional code of laws) - countryside (feudalism) division of the medieval period, and the production (colony and/or factory-suburb) - consumption division of the classical metropolis, the post-metropolis has exponentially multiplied the diversity and transversality of its main divisions. Consequently, the hegemonic political subject created by the new post-metropolitan condition no longer coincides with that of other previous models. This article reflects on the two main models of political subjects conceived by the two principle models of contemporary philosophy, based on an analysis of the new urban conditions in which these subjects develop: Negri's concept of multitude and the creative entrepreneur described by Sloterdijk. Although their conceptions and socio-political categories differ, both authors coincide in establishing a two-way productive relationship between the environment and the subject. ; A diferencia de la ciudad medieval y de la metrópolis decimonónica, la lógica de funcionamiento de las actuales postmetrópolis se basa en un incremento sin parangón de la movilidad de personas, mercancías y capitales. Frente a la división ciudad (fueros)-campo (feudalismo), propia del medioevo, y a la división producción (colonia y/o fábrica-suburbio)-consumo, característica de la metrópolis clásica, la postmetrópolis ha multiplicado exponencialmente la diversidad y transversalidad de sus principales divisiones. En consecuencia, el sujeto político hegemónico generado por la nueva condición postmetropolitana ya no coincide con los desarrollados anteriormente. Este artículo indaga en los dos principales modelos concebidos por la filosofía contemporánea a partir de un análisis de las nuevas condiciones urbanas en las que se desarrollan esos sujetos: el concepto de multitud de Negri y el de emprendedor creativo descrito por Sloterdijk. Aunque sus concepciones y categorías sociopolíticas difieren, ambos autores coinciden en establecer una relación productiva bidireccional entre el medio y el sujeto.

Eminent critical evaluations on Machiavelli's thought discuss the Fortuna-Virtù pair. Even though such terms share well-known origins and traditions throughout Latin literary historiography, especially ancient and medieval receptions during civic humanism, their elusive features persist in Machiavelli´s arguments, enabling numerous academic debates. While the idea of Virtù maintain its ambivalence and ambiguity throughout these relevant and varied textual evidences, continual pursuits for clarification are made throughout the Florentine secretary's corpus, associating the term with other important and central concepts, e.g., desiderio, stato, forza. Political instabilities, forces beyond human control, unpredictability of civil actions are recurring themes in Machiavelli's conceptions of Fortune. In open dialogue with civic humanists who emphasize a crescent political and social participation, blending rational reflections, moral consideration, as well as discussions about different forms of regimes, this author exposes a historiographical conception, reinvigorating ancient traditions, in the creation of a civil order. This demands Virtù, a personal and public commitment in the exaltation of human potentialities and limits. Reinserting the relevance of a parity between Fortuna and Virtù in Machiavelli is a relevant step for avoiding anachronistic readings. Thus, the most significant examples of civic founders and maintainers of civic order are investigated, e.g., Romulo, Numa, Moses, Cesare Borgia, Castruccio Castracani. By studying the images of Fortune, in face of Machiavelli´s political and anthropological conceptions, the argumentative development of some main ideas of this famous political thinker sustains the centrality of the Virtù-Fortuna dyad.

After the path-breaking research by J.G.A. Pocock and Q. Skinner, the history of republicanism has been intensively studied in recent years. In the case of Dante, C. Davis and P. Armour related the political philosophy of the Italian poet to the republican tradition. This article tries to identify the limits of republicanism in the hierarchical view of politics which Dante traced out. It is argued that Dante should rather be labeled as a platonist than a republican. His idealist method, his concept of a philosopher-king, his blending of ethics and politics, his approval of meritocratic leadership, his concept of liberty betray him as a follower of platonism, even though he himself did not know any of Plato's political dialogues. Contrary to the elitism of Plato and Aristotle, Dante's universalist concept of mankind sets him off as an original thinker.

The present article aims to sketch a parallel between two works of political philosophy: the unfinished pamphlet "From the Kingdom or Government of the Princes to the King of Cyprus" by St. Thomas Aquinas, and the well-known "The Prince" by Niccolo Machiavelli. The collation of texts allows direct approximations between two distant philosophical moments through the similar theme, through the philosophical treatment of the classical tradition, and through the subtlety of the argument that relates the common good to the private, in the political relations. The analysis is divided into two thematic parts: the definition of ruler, and the characteristics of his craft. In Thomas, the influence of Aristotelian politics is articulated with the way in which the private purpose of the ruler is established in a hierarchy of ends that justifies the government and is directed to the common good. In Machiavelli there is a different reception of ancient thought, connected with Roman rhetoric, and a hierarchy of ends, which is directed, similarly to the Tomasian, for the common good, but with a different treatment as to how public good relates to the private good of both the ruler and the people subjected to him. From this comparison we conclude that there is a need to establish the complexity of political philosophy in the passage from the middle ages to the renaissance that removes the idea of ​​a total rupture and allows us to understand how the modern age keep medieval elements and develops them much more than abandon them.

Recent research has pointed to the modern nature of the state that Islamists posit in contrast to medieval Islamic notions of political authority. This paper argues that a conceptual framework derived from romantic aesthetics underpinned the Islamist thought of Sayyid Qutb, who was for many years a secular literary writer. The aesthetic framework made possible the notion of human freedom and progress as the enactment of the general or collective will, which is the source of the state. Classical formulations of the general will in Rousseau, Kant, and Hegel are closely related to contemporaneous aesthetic notions of freedom as creative expression of interiority. Qutb participated in this line of thinking. The vitalist metaphysics and expressivist aesthetic theory of his literary period led him to later formulate an account of the general will that is embodied in Islamic law, the sharīʿa, which he identified with the state. He presented the Islamic state on this basis as resolving the fundamental contradiction of western modernity that romantic aesthetics had identified in the context of establishing the redemptive value of art. This contradiction, the disunity of the spiritual and the material, was equated by Qutb with the separation of church and state. Islamic law as the state is thus justified on aesthetic grounds as the reconciliation of humanity and nature now divided by Western materialism. Qutb's thought in the context of its aesthetic genesis provides valuable insight into the nature of modern notions of individual and collective will.

Beginning with a sustained analysis of Seneca's theory of monarchy in the treatise De clementia, in this 2007 text Peter Stacey traces the formative impact of ancient Roman political philosophy upon medieval and Renaissance thinking about princely government on the Italian peninsula from the time of Frederick II to the early modern period. Roman Monarchy and the Renaissance Prince offers a systematic reconstruction of the pre-humanist and humanist history of the genre of political reflection known as the mirror-for-princes tradition - a tradition which, as Stacey shows, is indebted to Seneca's speculum above all other classical accounts of the virtuous prince - and culminates with a comprehensive and controversial reading of the greatest work of renaissance political theory, Machiavelli's The Prince. Peter Stacey brings to light a story which has been lost from view in recent accounts of the Renaissance debt to classical antiquity, providing a radically revisionist account of the history of the Renaissance prince

Uncovers the relationship between early modern natural law ideas and secular conceptions of politicsProvides a fresh interpretation of the historical relationship between early modern developments in natural law theories and important features of modern political thought, including secularization and liberalismOffers a fresh, interdisciplinary reading of early Reformed Protestant natural law jurisprudence and political thoughtReframes the relationship of the Reformed Protestant tradition to both medieval and Enlightenment political thought and jurisprudence in a way that has a lasting impact on scholarly discourse in law, intellectual history, theology, and political scienceReforming the Law of Nature is a stimulating study of the development of natural law ideas in the early modern period, uncovering their connection to conceptions of the origins of politics. It brings sixteenth and seventeenth century jurisprudence, theology and political philosophy into conversation with one another to uncover the ways in which developments in political thought affected the emergence of a secular understanding of political life