front cover of Statesmanship and Party Government
Statesmanship and Party Government
A Study of Burke and Bolingbroke
Harvey C. Mansfield
University of Chicago Press, 1965
In this incisive look at early modern views of party politics, Harvey C. Mansfield examines the pamphlet war between Edmund Burke and the followers of Henry St. John, First Viscount Bolingbroke during the mid-eighteenth century. In response to works by Bolingbroke published posthumously, Burke created his most eloquent advocacy of the party system. Taking an interdisciplinary approach to the material, Mansfield shows that present-day parties must be understood in the light of the history of party government. The complicated organization and the public actions of modern parties are the result, he contends, and not the cause of a great change in opinion about parties.

Mansfield points out that while parties have always existed, the party government that we know today is possible only because parties are now considered respectable. In Burke’s day, however, they were thought by detractors to be a cancer in a free polity. Even many supporters of the parties viewed them as a dangerous instrument, only to be used cautiously by statesmen in dire times. Burke, however, was an early champion of the party system in Britain and made his arguments with a clear-eyed realism. In Statesmanship and Party Government, Mansfield provides a skillful evaluation of Burke’s writings and sheds light present-day party politics through a profound understanding of the historical background of the their inception.
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front cover of A Stranger's Knowledge
A Stranger's Knowledge
Statesmanship, Philosophy, and Law in Plato's Statesman
Xavier Márquez
Parmenides Publishing, 2012
The Statesman is a difficult and puzzling Platonic dialogue. In A Stranger's Knowledge Marquez argues that Plato abandons here the classic idea, prominent in the Republic, that the philosopher, qua philosopher, is qualified to rule. Instead, the dialogue presents the statesman as different from the philosopher, the possessor of a specialist expertise that cannot be reduced to philosophy. The expertise is of how to make a city resilient against internal and external conflict in light of the imperfect sociality of human beings and the poverty of their reason. This expertise, however, cannot be produced on demand: one cannot train statesmen like one might train carpenters. Worse, it cannot be made acceptable to the citizens, or operate in ways that are not deeply destructive to the city’s stability. Even as the political community requires his knowledge for its preservation, the genuine statesman must remain a stranger to the city.

Marquez shows how this impasse is the key to understanding the ambiguous reevaluation of the rule of law that is the most striking feature of the political philosophy of the Statesman. The law appears here as a mere approximation of the expertise of the inevitably absent statesman, dim images and static snapshots of the clear and dynamic expertise required to steer the ship of state across the storms of the political world. Yet such laws, even when they are not created by genuine statesmen, can often provide the city with a limited form of cognitive capital that enables it to preserve itself in the long run, so long as citizens, and especially leaders, retain a “philosophical” attitude towards them. It is only when rulers know that they do not know better than the laws what is just or good (and yet want to know what is just and good) that the city can be preserved. The dialogue is thus, in a sense, the vindication of the philosopher-king in the absence of genuine political knowledge. 

 
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front cover of Thomas More on Statesmanship
Thomas More on Statesmanship
Gerard Wegemer
Catholic University of America Press, 1996


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