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Theodicy and international political economy: a sketch

机译:神学与国际政治经济学:略论

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摘要

In the spirit of Martin Wight's suggestion that international relations (IR) is a theodicy, I explore the political economy tradition. First, I examine Leibniz's theodicy as an effort to square the existence of evil with the goodness of God's created order. This discussion reveals the necessary incompleteness of any symbolic structure or order. Second, I read political economy as theodicy. For Hegel, the history of social life is brought to completion in the melding of civil society and the state, justifying the suffering necessary to progress. Adam Smith produces an ambiguous theodicy that, at once, revalues certain moral failings as virtues, recognizes evils that escape the smoothing of the invisible hand and require state action, and disavows the necro-economic implications of the system of natural liberty that his own analysis reveals. Finally, the methodological individualists that I identify with rationalist international political economy are distinct from Hegel and Smith in that they imagine an order without costs, suggesting the continuing providential element in their thinking. I conclude by suggesting that we do not need now to bring religion back into IR; IR has always been in some sense theological.
机译:本着马丁·怀特(Martin Wight)的建议,即国际关系是一个神学,我探索了政治经济学的传统。首先,我考察了莱布尼兹的神学理论,以试图将邪恶的存在与上帝创造的秩序的良善相提并论。讨论揭示了任何符号结构或顺序所必需的不完整性。其次,我将政治经济学视为神学。对于黑格尔来说,社会生活的历史在公民社会与国家的融合中得以完善,证明了进步所必需的痛苦。亚当·斯密(Adam Smith)产生了一个模棱两可的神学论,即立即将某些道德失误作为美德进行了重估,承认了逃避看不见的手而要求国家采取行动的邪恶,并否认了他自己分析的自然自由体系的宏观经济含义。显示。最后,我对理性主义国际政治经济学所认同的方法论个人主义者与黑格尔和史密斯的不同之处在于,他们想象的是没有成本的秩序,这暗示了他们思想中持续存在的要素。最后,我建议我们现在不需要将宗教带回国际关系。 IR在某种意义上一直是神学上的。

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