By James D. Faubion
Via an bold and demanding revision of Michel Foucault's research of ethics, James Faubion develops an unique application of empirical inquiry into the moral area. From an anthropological standpoint, Faubion argues that Foucault's specification of the analytical parameters of this area is the best aspect of departure in conceptualizing its certain positive aspects. He extra argues that Foucault's framework is wanting big revision to be of really anthropological scope. In making this revision, Faubion illustrates his software with prolonged case reports: one in every of a Portuguese marquis and the opposite of a twin topic made of the writer and a millenarian prophetess. the result's a conceptual gear that's capable of accommodate moral pluralism and yield an account of the boundaries of moral edition, offering a singular answer of the matter of relativism that has haunted anthropological inquiry into ethics given that its inception. [C:\Users\Microsoft\Documents\Calibre Library]
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Extra info for An Anthropology of Ethics
Yet politikeˆ does not mean “politics” as we have come to know it. It rather denoted – and for many scholars of political theory, still does denote – the care and maintenance of the polis, of the Greek city-state that was for Aristotle the teleological culmination of the development of civilized human life and within which alone human life could be fully worth living (and then fully only for wealthy, free adult men). 12 on Thu Oct 11 11:12:15 BST 2012. 001 Cambridge Books Online © Cambridge University Press, 2012 Precedents, parameters, potentials garden city) to Le Corbusier (cf.
In ancient Greece as elsewhere, the stubborn dichotomies of doxic stereotypy allowed of a great deal of practical play. The idealization – or at least the tolerance – of pederastic relationships among the classical elite is well known. Aischines gives every indication that common Greek citizen opinion in the fourth century bce had it that the tyrannicides Harmodius and Aristogeiton and the Homeric heroes Achilles and Patroclus (actually a family slave, but also Achilles’ comrade-in-arms at Troy) were lovers (1919: 107–109 [Aes.
One, and likely the more intentional such effect, is that at once of evoking and demurring from the critical regard not merely of Nietzsche’s Genealogy of Morals (1956) but of Nietzsche’s broader insinuation that the flesh-denying Christianity that he so despised was the ultimate issue of the ugly Socrates’ cruel rationalism (Nietzsche 1954: 473–479). Foucault does not explicitly reject the family tree that Nietzsche sketches. Indeed, in his last lectures, he largely affirms it. Yet he takes considerable pains to demonstrate that Greek soˆfrosuneˆ was not in its realization an asceticism of the sort that, in what could be thought of as a democratization of the practices of the spiritual virtuosi that the Catholic church regarded as saints, Calvinist and many denominations of post-Calvinist Protestantism imposed on every believer.
An Anthropology of Ethics by James D. Faubion