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Contents -- Introduction -- A Complex and Multi-Dimensional Concept: Some Definitions -- The Plan of the Book -- 1. Revenge, the End of Politics, and Justice, the Beginning -- Aeschylus: The Taming of Revenge by Institutions of Justice -- Thucydides: The Triumph of Fury in War -- Cain, Joseph, and Their Kin: A Saga of Restorative Justice -- ""Who Can Forgive Sins but God Alone? -- Interlude: Reflections on Revenge, Justice, and Forgiveness -- 2. Forgiveness in Politics in Christian Tradition -- Jesus-The ""Discoverer"" of Social Forgiveness? -- The Political Context of Jesus' Ministry

En este artículo, apoyándome en los trabajos de Michel Foucault y Stanley Cavell, planteo el problema siguiente: ¿cómo sería necesario concebir la relación entre ética y política, en el interior de un pensamiento que considera el trabajo de sí como el corazón mismo del trabajo filosófico? Intento mostrar, pues, que esta relación ha de concebirse, no sólo bajo la forma de un tránsito, sino más bien de una co-implicación, donde la dimensión ética asume en sí misma un valor político, en tanto que lugar privilegiado de una transfiguración radical de nuestra idea de lo que es la «política». ; In this article, bearing on the work of Michel Foucault and Stanley Cavell, I ask the following question: how should we conceive the relationship between ethics and politics, within a perspective that considers the work of oneself on oneself as the core of the philosophical task? I try to show that this relationship does not have to be conceived as a passage, but as a co-implication, where the ethical dimension receives in itself a political value, since it is the privileged field of a radical transfiguration of our idea of 'politics'.

The establishment of an ethical foundation for contemporary global politics is advocated. Although support for "real politics" is limited, creation of an "ideal politics" is not advanced because such political regimes are problematized by inefficiency, hypocrisy, & illusion. Despite partial agreement with Samuel P. Huntington's (eg, 1996) account of political & economic conflicts as essentially cultural & ethnic, three points of disagreement with his "clash theory" are identified: It (1) is too simplistic, (2) promotes thinking in blocks, & (3) takes no notice of civilizational commonalities. A peaceful alternative to Huntington's account of war between civilizations emphasizes peace & dialogue between the world religions & their examination of other religions' foundations. It is maintained that politics & morality can be combined to form a political ethics of responsibility; the concomitant need to avoid a negative sense of morality is articulated. It is concluded that the global ethic should comprise four directives: a respect for life, love for one another, honesty, & truth. J. W. Parker