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Politcial Science 228 Modern Politcial Philosophy Dr. Schaefer
SYLLABUS This course is devoted to the close study of works by five major political philosophers of the sixteenth, eighteenth, and nineteenth centuries. Our purpose is to trace the philosophical foundations of the modern, liberal, commercial republic and its attendant way of life, as articulated by Montaigne and Montesquieu; to address certain difficulties in the principles of modern liberalism and the remedies for them as described by Rousseau and Burke; and finally to confront Friedrich Nietzsche's more fundamental challenge to modern liberalism. Montaigne's Essays (1580-1595), the first book that we study, is not usually thought of as a work of political philosophy. But as we will see, in this purportedly authentic and rambling "self-portrait," the author endeavors both to resurrect classical philosophy (in reaction against the ostensible medieval "synthesis" of philosophy with Christian theology) and to construct a new political regime on the basis of philosophy - a political ambition more sweeping than that of any of the ancient philosophers. Montaigne is one of the earliest philosophic architects of the political doctrine that has come to be known as "liberalism." The next word we read, Montesquieu's The Spirit of the Laws, originally published over 160 years after the Essays, assesses the merits of various regimes from the standpoint of their contribution to the individual's liberty and security. Without dogmatically asserting that one particular form of government is best under all circumstances, Montesquieu nonetheless suggests the superiority of the commercial republic to the ancient republic based on virtue, as well as to monarchy, and describes the specific sorts of institutional improvement that would make possible the kind of liberal regime subsequently achieved by the American Founders. Although Montesquieu's political intention largely harmonizes with that of Montaigne, his book is more specific about the sorts of political institution as well as societal mores that are required for liberty to flourish. The Spirit of the Laws is one of the great comprehensive books (rivaling Aristotle's Politics) concerning the relative merits of alternative regimes and the means of devising laws that harmonize with them. We then study a relatively brief work by one of the most profound and influential philosophic critics of the original modern philosophic project, Jean-Jacques Rousseau. The Government of Poland sets forth recommendations for improving the legitimacy and stability of an existing political order, while endeavoring to adapt Rousseau's general principles of right to the peculiarities of one nation's particular existence. The Government of Poland is exemplary of Rousseau's influence in helping to inspire modern nationalism. But its more fundamental value for us lies in its emphasis on the means by which a people's character may be shaped so as to make them capable of genuine self-government. Edmund Burke's Reflections on the Revolution in France, the next work to be studied, critically assesses the application of the principles both of Rousseau and of his Enlightenment contemporaries to political life. Although Burke is renowned as the father of modern "conservatism," his thought (like that of contemporary American conservatives) will be seen to embody characteristically "modern" elements, some of which (notably the turn to "history" as the apparent ground of political legitimacy) may actually have helped to radicalize the modern political project. And Burke's thought will also be seen to have surprising affinities with that of his purported antagonist, Rousseau. Finally, we read a book by (arguably) the most radical philosophic critic of modernity, Friedrich Nietzsche, the effects of whose challenge to modern liberalism (including liberalism's "conservative" variant) are still apparent in the contemporary academy and in contemporary life. What makes Nietzsche's critique so radical is precisely that it seems to push the guiding principles of modern philosophy, politics, and science to their extreme - and then to reopen the ancient question of how far philosophy is capable of supplying meaningful standards for the guidance of human life. The difficulty of the books we will be reading in this course - that is, the subtlety with which they are written and the density of their content - necessitates that the student read each of them more than once during the semester. The instructor aims to provide the class with as much help as he can in understanding them: the lectures have such assistance as their sole purpose, and it is hoped that ample class time (as well as office hours) will be available to address any questions that students may have. But since the instructor himself has only a limited understanding of these books, and since even those who have devoted years to the careful study of one or more of them still find them full of puzzles, it is expected, and even hoped, that students will be left at the end of the course with at least as many questions (and the desire to try to answer them in the future) as answers. It is very important that students complete each reading assignment before the date on which it is to be discussed. Only by doing this will you receive full benefit from the class meeting. Students are encouraged to raise in class questions or problems that arise in reading the texts. While the class discussion may sometimes lag behind the schedule listed below, you should try to conform to that schedule to avoid an excessive burden late in the term. Regular class attendance is expected. "Cutting" will seriously disadvantage the student on examinations and papers. Although non-attendance may not be directly penalized, it will be taken into account in cases where a student's final average is on a borderline between two grades. Written Work: Two or three short papers will be assigned which will require careful thought rather than library research. All late papers will be penalized one grade (e.g., C+ to C, B- to C+) for each day of lateness. A decision on whether to have a midterm examination will be made during the semester. There will definitely be a final examination. Office Hours: My regular office hours will be 12:05-1:15 on Monday and Wednesday and 12:20-1:10 on Tuesday and Thursday. Students are urged to come to see me during these hours to discuss any questions relating to the course or the works we are studying. If you can't make it during the listed hours, speak to me after class to arrange another appointment. My office is Rm. 307 Fenwick. Note: there will be NO CLASS MEETINGS on February 25 and April 13. These class sessions will be made up either in an evening session (if convenient for all class members) or else during the study period at the end of the semester. TEXTS TO BE PURCHASED: Montaigne, Essays,
tr. Donald Frame (Stanford Univ. Press).
Recommended for purchase (but also available on library reserve for Dr. Schaefer's sections of Pol. Sci. 101): Leo Strauss and Joseph Cropsey, eds., History of Political Philosophy. SCHEDULE OF ASSIGNMENTS: Week(s)
Assignment:
1-2 Montaigne, Essays, "To the Reader" (p. 2); Book I, chaps. 3-6, 14, 20, 22-23, 25-26, 30-31, 35, 42-43, 50. David Schaefer, "Montaigne's Intention and His Rhetoric" (photocopy). 3-4
Montaigne, Essays, Book II, chaps. 2, 7, 11, 12 (pp. 370-80 and 420-441
4-5
Montesquieu, The Spirit of the Laws, Author's Preface and Books 1-5, 7
6
Montesquieu, The Spirit of the Laws, Books 11
7
Montesquieu, The Spirit of the Laws, Books 20 (chaps. 1-7, 9, 12,
16, 21-23),
8
Rousseau, The Government of Poland (including
9-10
Burke, Reflections on the Revolution in France
11-13
Nietzsche, Beyond Good and Evil
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