By Elizabeth Campbell Corey
For a lot of his occupation, British political thinker Michael Oakeshott used to be pointed out with Margaret Thatcher’s conservative regulations. He has been known as by means of a few a guru to the Tories, whereas others have thought of him one of many final proponents of British Idealism. most sensible identified for such books as Experience and Its Modes and Rationalism in Politics, Oakeshott has been the topic of various experiences, yet continuously with an emphasis on his political thought.
Gnosticism and considers either thinkers’ remedy of Hobbes to delineate their philosophical differences.
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Additional info for Michael Oakeshott on Religion, Aesthetics, and Politics (ERIC VOEGELIN INST SERIES)
This question is crucial for Augustine and Oakeshott alike. It is in “Religion and the World” that the twenty-eight-year-old Oakeshott sets out explicitly his early view of religion, and it is worth examining in greater detail as a way of understanding just how Oakeshott saw the two cities. It is vital to be clear about what Oakeshott means by the terms religion and the world. As is often the case when reading Oakeshott, it is easier to say what these things are not than what they are. Here, “religion” does not require assent to a set of propositions or to a creed.
16 In his distinction between use and enjoyment, argues Coats, Oakeshott is recasting an Augustinian insight. There are other striking parallels between Oakeshott and Augustine. Coats highlights both writers’ preoccupation with human freedom, pointing out that both argue against deterministic explanations of human behavior. For Augustine, this emerges as a critique of “physical” causes, that is, of the idea that human actions are predetermined or somehow out of an individual’s control. , Oakeshott and His Contemporaries, 32.
But here Oakeshott begins to diverge somewhat from the Christian tradition he has been explaining. For while worldliness clearly also has a negative connotation for Oakeshott, the world does not mean for Oakeshott what it meant for that early or medieval Christian. For the latter, the world—“their body and its senses, their mind and its ideas, knowledge and truth, art and literature, politics, patriotism, pleasure and commerce”—was to be rejected wholesale; or, at the very least, involvement in it ought to be minimized.
Michael Oakeshott on Religion, Aesthetics, and Politics (ERIC VOEGELIN INST SERIES) by Elizabeth Campbell Corey