By David Schmidtz
Via a fusion of philosophical, social medical, and historic tools, a quick background of Liberty presents a complete, philosophically-informed portrait of the elusive nature of 1 of our so much adored ideals.Offers a succinct but thorough survey of non-public freedomExplores the genuine that means of liberty, drawing philosophical classes approximately liberty from historyConsiders the writings of key old figures from Socrates and Erasmus to Hobbes, Locke, Marx, and Adam SmithCombines philosophical rigor with social medical analysisArgues that liberty refers to quite a number comparable yet particular rules instead of restricting the idea that to 1 definition
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Additional info for A Brief History of Liberty (Brief Histories of Philosophy)
In Eastern Europe, where foreign immigration is not as high as in Western Europe, radical right parties use the rhetoric of pure nationhood to target indigenous ethnic minorities, or the “enemies from within” such as the Roma and Jews. Mudde (2007) has referred to Muslims, Roma, and Jews as the “special enemies,” because these groups are consistently used as scapegoats for a wide range of social problems. Eastern Europe differs from Western Europe on another key aspect, which underscores the importance of understanding radical right parties in terms of cultural ideologies.
Similarly, what Billig (1995) termed “banal nationalism” refers to a set of loose, mundane, and taken-for-granted cultural ideas, symbols, and practices. Thus, when individuals invoke national categories of belonging, such as “French” or “Romanian,” they are usually referring to this set of deeply embedded schemas, traditions, and practices encompassed in the image of nationhood. In Chapter Two, I focus on nationalism in its ethnic form as put forth by radical right parties in Europe. As opposed to the loose cultural definition of nationalism—as a set of taken-for-granted narratives, traditions, and practices—ethnic nationalism “states that to preserve the unique national characters of different peoples, they have to be kept separated.
Whereas Gellner’s emphasis is on the political aspect of nationalism as a strategic (elite) project, Anderson’s conceptualization highlights the cultural element of national belonging. Both scholars agree that nationalism is a process that, to paraphrase Gellner, invents nations where there are none (Gellner 1964). Similarly, what Billig (1995) termed “banal nationalism” refers to a set of loose, mundane, and taken-for-granted cultural ideas, symbols, and practices. Thus, when individuals invoke national categories of belonging, such as “French” or “Romanian,” they are usually referring to this set of deeply embedded schemas, traditions, and practices encompassed in the image of nationhood.