Our politics, our selves? : liberalism, identity, and harm
Author(s)
Bibliographic Information
Our politics, our selves? : liberalism, identity, and harm
Princeton University Press, c1995
Available at 15 libraries
  Aomori
  Iwate
  Miyagi
  Akita
  Yamagata
  Fukushima
  Ibaraki
  Tochigi
  Gunma
  Saitama
  Chiba
  Tokyo
  Kanagawa
  Niigata
  Toyama
  Ishikawa
  Fukui
  Yamanashi
  Nagano
  Gifu
  Shizuoka
  Aichi
  Mie
  Shiga
  Kyoto
  Osaka
  Hyogo
  Nara
  Wakayama
  Tottori
  Shimane
  Okayama
  Hiroshima
  Yamaguchi
  Tokushima
  Kagawa
  Ehime
  Kochi
  Fukuoka
  Saga
  Nagasaki
  Kumamoto
  Oita
  Miyazaki
  Kagoshima
  Okinawa
  Korea
  China
  Thailand
  United Kingdom
  Germany
  Switzerland
  France
  Belgium
  Netherlands
  Sweden
  Norway
  United States of America
Note
Bibliography: p. [257]-265
Includes index
Description and Table of Contents
Description
Is statecraft soulcraft? Should we look to our souls and selves in assessing the quality of our politics? Is it the business of politics to cultivate, shape, or structure our internal lives? Summarizing and answering the major theoretical positions on these issues, Peter Digeser formulates a qualified permission to protect or encourage particular forms of human identity. Public discourse on politics should not preclude talk about the role of reason in our souls or the importance of wholeness and community to our selves or the significance of autonomy for individuals. However, those who seek to place only their own conception of the self or soul within the reach of politics are as mistaken as those who would completely preclude such matters from the political realm.
In proposing this view, Digeser responds to communitarians, classical political rationalists, and genealogists who argue that liberal culture fragments, debases, or normalizes our selves. He also critically analyzes perfectionist liberals who justify liberalism by virtue of its ability to cultivate autonomy and authenticity, as well as liberal neutralists who wish to avoid altogether the problem of selfcraft. All these, he argues, fall short in some way in defining the extent to which politics should be concerned with the self.
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