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Bossuet: Politics Drawn from the Very Words of Holy by Jacques Bossuet, Patrick Riley

By Jacques Bossuet, Patrick Riley

This is often the 1st ever English rendition of the vintage assertion of divine correct absolutism in French, released in 1707 whilst the ability and glory of the French ancien régime was once at its zenith. Patrick Riley has supplied complete aiding fabrics together with a chronology, consultant to extra interpreting and short notes on individuals pointed out, as well as a lucid advent putting Bossuet's bibliocentric politics of their historic and highbrow context.

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Extra info for Bossuet: Politics Drawn from the Very Words of Holy Scripture

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Thus, if liberal politics falters, political science trembles. For all their parallelism and interpenetration, however, the national state and political science did not develop in phase, and this turns out to be very important. The conditions favoring, indeed crying out for, an expanded national state contribued immediately to a modern political science but did not begin to produce a modern national state for another thirty years. This meant that political science, as a national organized learned society, would develop and mature in a polity without a strong central state.

One of those names is public policy or public policy analysis; another name is implementation, and another name is political economy. Many of those who are bringing it back share the earlier practical considerations of public administration, being interested in improving efficiency, upgrading the civil service, etc. But many others, among whom I number myself, have brought it back in as the most effective means of confronting and criticizing the new national stateindeed for the purpose of building an intelligentsia, an organized opposition to the state.

One of these is an institutionalist tradition best exemplified by the Constitution itself and its resort to "impersonal artifice and mechanics'' to maintain order without directly suppressing but actually regulating the energies of individual liberty. The "second tradition" is the tradition of the anti-federalists, particularly those who, like Thomas Paine, saw democracy as its own solution. If the Constitution was an embodiment of the institutionalist tradition, the Articles of Confederation was at least characteristic of the more radical second tradition, which embraced the community, the people, and a maximum of democracy.

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