Nobilitas: A Study of European Aristocratic Philosophy from Ancient Greece to the Early Twentieth Century
2002; Institute for the Study of Man; Volume: 42; Issue: 4 Linguagem: Inglês
ISSN
0025-2344
Autores Tópico(s)Psychoanalysis, Philosophy, and Politics
ResumoNobilitas: A Study of European Aristocratic Philosophy from Ancient Greece to Early Twentieth Century Alexander Jacob University Press of America, 2001, 0-7618-1887-1. This study surveys philosophical arguments for monarchical and aristocratic government from Greek antiquity to early twentieth century. Dr. Jacob has already several learned and thoughtful books and articles to his credit. Among his translations of philosophical or political classics are Edgar J. Jung's The Rule of Inferior from 1930 and Houston Stewart Chamberlain's Political Ideals from 1915. Then there is his study of natural philosophy, De Naturae Natura: A Study of Idealistic Conceptions of Nature and Unconscious, published by Franz Steiner Verlag, Stuttgart, in 1992. In Nobilitas, first political views of Plato and Aristotle are examined. As regards their civic duties Plato never forgets distinction between superior and inferior. According to Plato's Republic, no cessation of troubles for our states or even for human race can be expected before philosophers become kings, or kings become philosophers. Kingship is best form of government, provided, of course, that it is directed by law. If lawless, it turns into unbearable tyranny. The rule of many is weakest in every way; it is not capable of any real good or of any serious evil as compared with monarchy and aristocracy. For Aristotle end of politics is good of man, but it is not sufficient to secure good of one person only; good of nation is more important. Even slavery is considered natural. It is duty of legislators to ensure predominance of higher and more rational aspect of soul over lower and irrational. War must be only for sake of peace. i.e. for preservation of liberty of nation. Jacob comments, Aristotle's political theories are in no way democratic, in modern sense, but, on contrary, quite ida in a Platonic manner. The case of Rome brings Jacob to Cicero, most eloquent representative of Republic, a staunch opponent of demagogical - though noble - autocrat, Julius Caesar. When reading Cicero's De republica and De legibus, we see that this fine and admirable homo novus is heavily influenced by Plato, as also by Stoics. Cicero, too, decides on superiority of a monarchy that is just since he perceives it as ideally representing prevalence of reason over passions. But it being also true that monarchy may easily deteriorate into a tyranny, Cicero suggests a remedy in a mixed form of government that includes not only regal element but also aristocratic and democratic participation. The best political system is seen as aristocratic Roman Senate, where government is conducted by wisdom. The worst form of government, by contrast, is identified as democratic, because there can be nothing more horrible than deceptive politicians who falsely assume name of people. The ideal law, for Cicero, is no mere invention of human spirit, but something eternal which reigns over entire world by virtue of wisdom of its commandments. This law is inscribed in minds of all enlightened men and corresponds to what we would call rationality and conscience. Reason is derived from a correct perception of Nature of universe, and it came into being simultaneously with divine mind. So, in writings of Cicero we find continuation of political ethic of the divine Plato. From Septimius Severus to Diocletian Roman Empire gradually deteriorated to approximate oriental despotism, even though emperors were never isolated dictators but always ruled with support of a political elite. Later on, in spite of Christianity's insistence on equality of men before God, religion of Europe in Middle Ages did not encourage growth of democracy. Mediaeval Germanic government mostly retained an aristocratic quality. …
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