Antony Black – författare

A complete history of Islamic political thought from early Islam (c.622-661) to the present.This comprehensive overview describes and interprets all schools of Islamic political thought, their origins, inter-connections and meaning. It examines the Qur'an, the early Caliphate, classical Islamic philosophy, and the political culture of the Ottoman and other empires. Major thinkers such as Averroes (Ibn Rushd) and Ibn Taymiyya are covered as well as numerous lesser authors, and Ibn Khaldun is presented as one of the most original political theorists ever. It draws on a wide range of sources including writings on religion, law, philosophy and statecraft expressed in treatises, handbooks and political rhetoric.The new edition discusses and analyses the connections between religion and politics. It incorporates recent developments in Islamic political thought before and after 9/11 and ends with a critical survey of reformism (or modernism) and Islamism (or fundamentalism) from the late nineteenth century up to the present day.Key Features of the Second EditionRevised and updated throughoutA new final section on Islam and the WestNew bibliographies of primary and secondary sourcesOnly book to cover the whole of Islamic political thought, past and present

This revised and expanded edition of A World History of Ancient Political Thought examines the political thought of ancient Egypt, Mesopotamia, Israel, Iran, India, China, Greece, Rome and early Christianity, from prehistory to c.300 CE. The book explores the earliest texts of literate societies, beginning with the first written records of political thought in Egypt and Mesopotamia and ending with the collapse of the Han dynasty and the Western Roman Empire.In most cultures, sacred monarchy was the norm, but this ranged from absolute to conditional authority. ''The people'' were recipients of royal (and divine) beneficence. Justice, the rule of law and meritocracy were generally regarded as fundamental. In Greece and Rome, democracy and liberty were born, while in Israel the polity was based on covenant and the law. Confucius taught humaneness, Mozi and Christianity taught universal love; Kautilya and the Chinese ''Legalists'' believed in realpolitikand an authoritarian state. The conflict between might and right was resolved in many different ways.Chinese, Greek and Indian thinkers reflected on the origin and purposes of the state. Status and class were embedded in Indian and Chinese thought, the nation in Israelite thought. The Stoics and Cicero, on the other hand, saw humanity as a single unit. Political philosophy, using logic, evidence and dialectic, was invented in China and Greece, statecraft in China and India, political science in Greece. Plato and Aristotle, followed by Polybius and Cicero, started ''western'' political philosophy.This book covers political philosophy, religious ideology, constitutional theory, social ethics, official and popular political culture.

This revised and expanded edition of A World History of Ancient Political Thought examines the political thought of ancient Egypt, Mesopotamia, Israel, Iran, India, China, Greece, Rome and early Christianity, from prehistory to c.300 CE. The book explores the earliest texts of literate societies, beginning with the first written records of political thought in Egypt and Mesopotamia and ending with the collapse of the Han dynasty and the Western Roman Empire.In most cultures, sacred monarchy was the norm, but this ranged from absolute to conditional authority. ''The people'' were recipients of royal (and divine) beneficence. Justice, the rule of law and meritocracy were generally regarded as fundamental. In Greece and Rome, democracy and liberty were born, while in Israel the polity was based on covenant and the law. Confucius taught humaneness, Mozi and Christianity taught universal love; Kautilya and the Chinese ''Legalists'' believed in realpolitikand an authoritarian state. The conflict between might and right was resolved in many different ways.Chinese, Greek and Indian thinkers reflected on the origin and purposes of the state. Status and class were embedded in Indian and Chinese thought, the nation in Israelite thought. The Stoics and Cicero, on the other hand, saw humanity as a single unit. Political philosophy, using logic, evidence and dialectic, was invented in China and Greece, statecraft in China and India, political science in Greece. Plato and Aristotle, followed by Polybius and Cicero, started ''western'' political philosophy.This book covers political philosophy, religious ideology, constitutional theory, social ethics, official and popular political culture.

This revised and expanded edition of A World History of Ancient Political Thought examines the political thought of ancient Egypt, Mesopotamia, Israel, Iran, India, China, Greece, Rome and early Christianity, from prehistory to c.300 CE. The book explores the earliest texts of literate societies, beginning with the first written records of political thought in Egypt and Mesopotamia and ending with the collapse of the Han dynasty and the Western Roman Empire.In most cultures, sacred monarchy was the norm, but this ranged from absolute to conditional authority. 'The people' were recipients of royal (and divine) beneficence. Justice, the rule of law and meritocracy were generally regarded as fundamental. In Greece and Rome, democracy and liberty were born, while in Israel the polity was based on covenant and the law. Confucius taught humaneness, Mozi and Christianity taught universal love; Kautilya and the Chinese 'Legalists' believed in realpolitik and an authoritarian state. The conflict between might and right was resolved in many different ways.Chinese, Greek and Indian thinkers reflected on the origin and purposes of the state. Status and class were embedded in Indian and Chinese thought, the nation in Israelite thought. The Stoics and Cicero, on the other hand, saw humanity as a single unit. Political philosophy, using logic, evidence and dialectic, was invented in China and Greece, statecraft in China and India, political science in Greece. Plato and Aristotle, followed by Polybius and Cicero, started 'western' political philosophy.This book covers political philosophy, religious ideology, constitutional theory, social ethics, official and popular political culture.

This book examines the political thought of China, Greece, Israel, Rome, India, Iran, Egypt, Mesopotamia, and also early Christianity, from prehistory to c. 200 CE. Each of these had its own priorities, based on a religious and philosophical perspective. This led to different ideas about who should govern, how to govern, and what government was for.In most cultures, sacred monarchy was the norm, but this ranged from absolute to conditional authority. 'The people' were recipients of royal (and divine) beneficence. Justice, the rule of law and meritocracy were generally regarded as fundamental. In Greece and Rome, democracy and liberty were born, while in Israel the polity was based on covenant and the law. Confucius taught humaneness, Mozi and Christianity taught universal love; Kautilya and the Chinese 'Legalists' believed in realpolitik and an authoritarian state. The conflict between might and right was resolved in many different ways.Chinese, Greek and Indian thinkers reflected on the origin and purposes of the state. Status and class were embedded in Indian and Chinese thought, the nation in Israelite thought. The Stoics and Cicero, on the other hand, saw humanity as a single unit. Political philosophy, using logic, evidence and dialectic, was invented in China and Greece, statecraft in China and India, political science in Greece. Plato and Aristotle, followed by Polybius and Cicero, started 'western' political philosophy.This book covers political philosophy, religious ideology, constitutional theory, social ethics, official and popular political culture.

This comparative history of political thought examines what the Western and Islamic approaches to politics had in common and where they diverged. The book considers how various ancient and medieval thought-patterns did or did not lead to modern developments; and how sacred monarchy, the legitimacy of the state, and the role of the people were looked upon in each culture. The author focuses on the period from the rise of Islam to the European Reformation, but his analysis extends to the main genres of political thought up to the present. He argues that until the mid-eleventh century, Europe, Islam, and the Byzantine world had more in common than is commonly thought. What made the West different was the papal revolution of the late eleventh century, Europe's twelfth-century 'renaissance', and the gradual secularization of political thought which followed. At the same time, Islam, after an early blossoming, interpreted its own revelation more and more narrowly. This volume throws light on why the West and Islam each developed their own particular kind of approach to government, politics and the state, and on why these are so different.

Why did European civilisation develop as it did? Why was it so different from that of Russia, the Islamic world and elsewhere? In this new textbook Antony Black explores some of the reasons, looking at ideas of the state, law, rulership, representation of the community, and the right to self-administration, and how, during a crucial period these became embedded in people's self-awareness, and articulated and justified by theorists. This is the first concise overview of a period never previously treated satisfactorily as a whole: Dr Black uses the analytical tools of scholars such as Pocock and Skinner to set the work of political theorists in the context of both contemporary politics and the longer-term history of political ideas. The book provides students of both medieval history and political thought with an accessible and lucid introduction to the early development of certain ideas fundamental to the organisation of the modern world and contains a full bibliography to assist students wishing to pursue the subject in greater depth.

Why did European civilisation develop as it did? Why was it so different from that of Russia, the Islamic world and elsewhere? In this new textbook Antony Black explores some of the reasons, looking at ideas of the state, law, rulership, representation of the community, and the right to self-administration, and how, during a crucial period these became embedded in people's self-awareness, and articulated and justified by theorists. This is the first concise overview of a period never previously treated satisfactorily as a whole: Dr Black uses the analytical tools of scholars such as Pocock and Skinner to set the work of political theorists in the context of both contemporary politics and the longer-term history of political ideas. The book provides students of both medieval history and political thought with an accessible and lucid introduction to the early development of certain ideas fundamental to the organisation of the modern world and contains a full bibliography to assist students wishing to pursue the subject in greater depth.

This is the first English translation of the first work of Otto von Gierke, arguably the greatest historian of ideas of the nineteenth century. Community in Historical Perspective includes much of the first volume of Das Deutsche Genossenschaftsrecht, originally published in 1868, and the texts translated here have become essential reading for anyone interested not only in the history of ideas and alternatives to conventional socialism and liberalism, but also, as recent experience has shown, contemporary European affairs. Von Gierke's represented an unparalleled attempt to justify a political programme of structural pluralism, and to interpret the entire course of European history from the Dark Ages onwards as a progressive interaction between 'fellowship' (or 'comradeship') and 'lordship' (or 'sovereignty'). This interaction was to generate a polity of autonomous associations within a constitutional state based upon consent and federal unity, and von Gierke here laid the basis for a distinctively Germanic programme of federalism and quasi-pluralism, with a strongly nationalist emphasis upon the unique capacity of Germans, despite long periods of absolute rule, for corporate self-management.

A complete history of Islamic political thought from early Islam (c.622-661) to the present.This comprehensive overview describes and interprets all schools of Islamic political thought, their origins, inter-connections and meaning. It examines the Qur''an, the early Caliphate, classical Islamic philosophy, and the political culture of the Ottoman and other empires. Major thinkers such as Averroes (Ibn Rushd) and Ibn Taymiyya are covered as well as numerous lesser authors, and Ibn Khaldun is presented as one of the most original political theorists ever. It draws on a wide range of sources including writings on religion, law, philosophy and statecraft expressed in treatises, handbooks and political rhetoric.The new edition discusses and analyses the connections between religion and politics. It incorporates recent developments in Islamic political thought before and after 9/11 and ends with a critical survey of reformism (or modernism) and Islamism (or fundamentalism) from the late nineteenth century up to the present day.Key Features of the Second EditionRevised and updated throughoutA new final section on Islam and the WestNew bibliographies of primary and secondary sourcesOnly book to cover the whole of Islamic political thought, past and present

A complete history of Islamic political thought from early Islam (c.622-661) to the present.This comprehensive overview describes and interprets all schools of Islamic political thought, their origins, inter-connections and meaning. It examines the Qur''an, the early Caliphate, classical Islamic philosophy, and the political culture of the Ottoman and other empires. Major thinkers such as Averroes (Ibn Rushd) and Ibn Taymiyya are covered as well as numerous lesser authors, and Ibn Khaldun is presented as one of the most original political theorists ever. It draws on a wide range of sources including writings on religion, law, philosophy and statecraft expressed in treatises, handbooks and political rhetoric.The new edition discusses and analyses the connections between religion and politics. It incorporates recent developments in Islamic political thought before and after 9/11 and ends with a critical survey of reformism (or modernism) and Islamism (or fundamentalism) from the late nineteenth century up to the present day.Key Features of the Second EditionRevised and updated throughoutA new final section on Islam and the WestNew bibliographies of primary and secondary sourcesOnly book to cover the whole of Islamic political thought, past and present

Guild and State examines the values of social solidarity and fraternity that emerged from medieval guilds and city-communes, and the effect of traditional corporate organization of labor on socioeconomic attitudes and theories of the state. What ordinary guildsmen and townsmen thought about these issues can be gleaned from chronicles, charters, and reported slogans. But in tracing attitudes toward the guilds of early Germanic times to today's equivalent-trade unions-a distinction must be made between popular "ethos" and learned "philosophy." In Europe, from the twelfth to the seventeenth centuries, the corporate organization of labor and of town-market communities developed side-by-side with the ideals of personal liberty, market freedom, and legal equality. Both affected the ideology of the European commune and city-state in specific and discernible ways. Self-governing labor organizations and civil freedom developed together as coherent practices. The values of mutual aid and craft honor on the one hand, and of personal freedom and legal equality on the other, formed the moral infrastructure of our civilization. Alternate ideals balanced, harmonized, and even cross-fertilized one another-as in the principle of freedom of association.Contrary to preconceptions, however, corporate values were seldom expressed philosophically in the Middle Ages. Political theory and the world of learning from the start emphasized liberal values. It was only after the Reformation that guild and communal values found expression in political theory. Even then only a few philosophers acknowledged that solidarity and exchange-the poles around which the values of guild and civil society, respectively, rotate-are not opposites but complementary, and attempted to weave these together into a texture as tough and complex as that of urban society itself. The Enlightenment and industrialization led to an apotheosis of liberal values. Guilds disappeared and were only in part replaced by labor unions; the values of market exchange have since been in the ascendant-though Hegel, Durkheim, and more recently, advocates of liberal corporatism maintain the possibility of a symbiosis between corporate and liberal values. In Guild and State there emerges an alternative history of political thought, which will be fascinating to the general as well as the specialist reader.

Running through the papers collected here is the concern to try and understand the reasons which people thought they had for acting in a certain way, and - not always the same thing - the reasons which they expressed for what they were doing. The book's first section focuses on the theories of government in the late medieval Church, especially the ideas of conciliarism; the second is concerned with the study of medieval guild and city organisation and politics, looking at the communal movement and at the impact of Christianity on the development of republican ideas. In the papers in the final part, Professor Black takes a comparative approach, setting the political thought and traditions of the Islamic world, in particular, alongside those of Western Europe as part of an attempt to understand the origins of the modern state: to know why this emerged in Europe, he argues, it is necessary to ask why it did not develop elsewhere and it is intellectual and cultural factors which provide the most obvious differentiating features.

Running through the papers collected here is the concern to try and understand the reasons which people thought they had for acting in a certain way, and - not always the same thing - the reasons which they expressed for what they were doing. The book''s first section focuses on the theories of government in the late medieval Church, especially the ideas of conciliarism; the second is concerned with the study of medieval guild and city organisation and politics, looking at the communal movement and at the impact of Christianity on the development of republican ideas. In the papers in the final part, Professor Black takes a comparative approach, setting the political thought and traditions of the Islamic world, in particular, alongside those of Western Europe as part of an attempt to understand the origins of the modern state: to know why this emerged in Europe, he argues, it is necessary to ask why it did not develop elsewhere and it is intellectual and cultural factors which provide the most obvious differentiating features.

Running through the papers collected here is the concern to try and understand the reasons which people thought they had for acting in a certain way, and - not always the same thing - the reasons which they expressed for what they were doing. The book''s first section focuses on the theories of government in the late medieval Church, especially the ideas of conciliarism; the second is concerned with the study of medieval guild and city organisation and politics, looking at the communal movement and at the impact of Christianity on the development of republican ideas. In the papers in the final part, Professor Black takes a comparative approach, setting the political thought and traditions of the Islamic world, in particular, alongside those of Western Europe as part of an attempt to understand the origins of the modern state: to know why this emerged in Europe, he argues, it is necessary to ask why it did not develop elsewhere and it is intellectual and cultural factors which provide the most obvious differentiating features.

Guild and State examines the values of social solidarity and fraternity that emerged from medieval guilds and city-communes, and the effect of traditional corporate organization of labor on socioeconomic attitudes and theories of the state. What ordinary guildsmen and townsmen thought about these issues can be gleaned from chronicles, charters, and reported slogans. But in tracing attitudes toward the guilds of early Germanic times to today's equivalent-trade unions-a distinction must be made between popular "ethos" and learned "philosophy." In Europe, from the twelfth to the seventeenth centuries, the corporate organization of labor and of town-market communities developed side-by-side with the ideals of personal liberty, market freedom, and legal equality. Both affected the ideology of the European commune and city-state in specific and discernible ways. Self-governing labor organizations and civil freedom developed together as coherent practices. The values of mutual aid and craft honor on the one hand, and of personal freedom and legal equality on the other, formed the moral infrastructure of our civilization. Alternate ideals balanced, harmonized, and even cross-fertilized one another-as in the principle of freedom of association.Contrary to preconceptions, however, corporate values were seldom expressed philosophically in the Middle Ages. Political theory and the world of learning from the start emphasized liberal values. It was only after the Reformation that guild and communal values found expression in political theory. Even then only a few philosophers acknowledged that solidarity and exchange-the poles around which the values of guild and civil society, respectively, rotate-are not opposites but complementary, and attempted to weave these together into a texture as tough and complex as that of urban society itself. The Enlightenment and industrialization led to an apotheosis of liberal values. Guilds disappeared and were only in part replaced by labor unions; the values of market exchange have since been in the ascendant-though Hegel, Durkheim, and more recently, advocates of liberal corporatism maintain the possibility of a symbiosis between corporate and liberal values. In Guild and State there emerges an alternative history of political thought, which will be fascinating to the general as well as the specialist reader.

Guild and State examines the values of social solidarity and fraternity that emerged from medieval guilds and city-communes, and the effect of traditional corporate organization of labor on socioeconomic attitudes and theories of the state. What ordinary guildsmen and townsmen thought about these issues can be gleaned from chronicles, charters, and reported slogans. But in tracing attitudes toward the guilds of early Germanic times to today''s equivalent-trade unions-a distinction must be made between popular "ethos" and learned "philosophy." In Europe, from the twelfth to the seventeenth centuries, the corporate organization of labor and of town-market communities developed side-by-side with the ideals of personal liberty, market freedom, and legal equality. Self-governing labor organizations and civil freedom developed together as coherent practices. The values of mutual aid and craft honor on the one hand, and of personal freedom and legal equality on the other, formed the moral infrastructure of our civilization. Alternate ideals balanced, harmonized, and even cross-fertilized one another-as in the principle of freedom of association. Contrary to preconceptions, however, corporate values were seldom expressed philosophically in the Middle Ages. Political theory and the world of learning from the start emphasized liberal values. It was only after the Reformation that guild and communal values found expression in political theory. Even then only a few philosophers acknowledged that solidarity and exchange-the poles around which the values of guild and civil society, respectively, rotate-are not opposites but complementary, and attempted to weave these together into a texture as tough and complex as that of urban society itself. By showing that the ideals of social solidarity and workers'' rights have often been intertwined with liberty and equality rather than in opposition to them, this book provides an unexpected explanation and rationale for the "Third Way." The Enlightenment and industrialization led to an apotheosis of liberal values. Guilds disappeared and were only in part replaced by labor unions; the values of market exchange have since been in the ascendant-though Hegel, Durkheim, and more recently, advocates of liberal corporatism maintain the possibility of a symbiosis between corporate and liberal values. In Guild and State there emerges an alternative history of political thought, which will be fascinating to the general as well as the specialist reader.

Guild and State examines the values of social solidarity and fraternity that emerged from medieval guilds and city-communes, and the effect of traditional corporate organization of labor on socioeconomic attitudes and theories of the state. What ordinary guildsmen and townsmen thought about these issues can be gleaned from chronicles, charters, and reported slogans. But in tracing attitudes toward the guilds of early Germanic times to today''s equivalent-trade unions-a distinction must be made between popular "ethos" and learned "philosophy." In Europe, from the twelfth to the seventeenth centuries, the corporate organization of labor and of town-market communities developed side-by-side with the ideals of personal liberty, market freedom, and legal equality. Self-governing labor organizations and civil freedom developed together as coherent practices. The values of mutual aid and craft honor on the one hand, and of personal freedom and legal equality on the other, formed the moral infrastructure of our civilization. Alternate ideals balanced, harmonized, and even cross-fertilized one another-as in the principle of freedom of association. Contrary to preconceptions, however, corporate values were seldom expressed philosophically in the Middle Ages. Political theory and the world of learning from the start emphasized liberal values. It was only after the Reformation that guild and communal values found expression in political theory. Even then only a few philosophers acknowledged that solidarity and exchange-the poles around which the values of guild and civil society, respectively, rotate-are not opposites but complementary, and attempted to weave these together into a texture as tough and complex as that of urban society itself. By showing that the ideals of social solidarity and workers'' rights have often been intertwined with liberty and equality rather than in opposition to them, this book provides an unexpected explanation and rationale for the "Third Way." The Enlightenment and industrialization led to an apotheosis of liberal values. Guilds disappeared and were only in part replaced by labor unions; the values of market exchange have since been in the ascendant-though Hegel, Durkheim, and more recently, advocates of liberal corporatism maintain the possibility of a symbiosis between corporate and liberal values. In Guild and State there emerges an alternative history of political thought, which will be fascinating to the general as well as the specialist reader.

What kind of a universe do we live in? Where do we fit into the galaxies? Does God explain it all? We live in a staggering cosmos which only we understand and appreciate. This book locates us in a cosmic story. We need to bring together science, the humanities, experience and self-awareness. The world revealed by modern science is a source of great wonder. Yet Darwinism makes belief in a loving god virtually impossible. And by our knowledge and appetites we are destroying our habitat by carbon emissions and global warming. Death is a fact of life, but, unless we take drastic action, human life itself will become barely possible. What can we do to save our grandchildren? How can we find happiness without god and without destroying our descendants? We have to learn how to live in a new way. We need to deepen our instincts for reciprocity and compassion. We can learn how to thrive in harsh circumstances with the help of the philosophy, theology and poetry of both East and West. Above all, we need to use our own judgment. We can find satisfaction through, for example, art and exploration without deflowering the earth. And by meditation we can develop an inner space of still delight.