Terror, Ideals, and Civilization

Reinhold Niebuhr, Christianity and Power Politics (New York: Archon Books, 1940).Google Scholar

Mathew Arnold, “Hellenism and Hebraism,” in Culture and Anarchy, J. Dover Wilson, ed. (Cambridge, England: University of Cambridge Press, 1957). See bibliography for details.Google Scholar

See Iaroslav Pelikan, Mary Through the Centuries: Her Place in the History of Culture (New Haven: Yale University Press, 1996).Google Scholar

See the debate over this in John Stuart Mill, Utilitarianism, with Critical Essays Samuel Gorovitz, ed. (New York: The Bobbs-Merrill Co., Inc., 1971).Google Scholar

John Rawls, A Theory of Justice (Cambridge, Mass.: Harvard University Press, 1971), Secs. 5, 6, and 84.Google Scholar

John Rawls, “Two Concepts of Rules,” in The Philosophical Review Vol. 64 (January, 1955), pp. 3–32.CrossRefGoogle Scholar

J. J. C. Smart and Bernard Williams, Utilitarianism For and Against (London: Cambridge University Press, 1973). This is an excellent example of the debate.CrossRefGoogle Scholar

Mark Twain, Adventures of Huckleberry Finn, 1884 (New York: Random House, 1996).Google Scholar

See David Hume, A Treatise of Human Nature, 2nd ed. (Oxford: Oxford University Press, 1978);Google Scholar

Adam Smith, The Theory of Moral Sentiments (Oxford: Oxford University Press, 1976). For modern examples of this view, seeGoogle Scholar

Annette Baier, A Progress of Sentiments (Cambridge, Mass.: Harvard University Press, 1991); andGoogle Scholar

Lawrence A. Blum, Moral Perception and Particularity (Cambridge: Cambridge University Press, 1994).CrossRefGoogle Scholar

Jean Jacques Rousseau also appeals to sentiment. But his view is ambiguous. See Margaret Ogrodnick, Instinct and Intimacy: Political Philosophy and Autobiography in Rousseau (Toronto: University of Toronto Press, 1999), esp. “Conscience and Instinct,” pp. 151–61. Ogrodnick finds evidence that Rousseau thinks that natural human empathy is destroyed by civilized society. She also thinks that for Rousseau conscience is the product of society. But instead of harnessing natural human empathy, it destroys it. Conscience makes people feel guilty, and this in turn leads them to rationalize and justify their conduct in a desperate effort to find inner peace. Ogrodnick shows how Rousseau silenced his own conscience by providing a rational justification for abandoning his children to the orphanage.Google Scholar

Thomas E. Hill Jr., “Four Conceptions of Conscience,” in Ian Shapiro and Robert Adams, eds., Integrity and Conscience, Nomos, XL (New York: New York University Press, 1998). See also essays by Nomi Maya Stolzenberg, Elizabeth Kiss, and George Kateb, in the same volume.Google Scholar

For an account of relativist theories, see William Frankena, Ethics (Englewood Cliffs, N.J.: Prentice-Hall, 1973).Google Scholar

Joseph Butler, Five Sermons (Indianapolis, Ind.: Hackett Publishing Co., 1983).Google Scholar

John Stuart Mill, Considerations on Representative Government, 1861 ch. III, in Collected Works of John Stuart Mill (Toronto: University of Toronto Press, 1963), Vol. xix, pp. 406 ff.Google Scholar

Samuel Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon & Schuster, 1996).Google Scholar

For a more complete analysis and criticism of neoconservatism, see Shadia B. Drury, Leo Strauss and the American Right (New York: St. Martin’s Press, 1997).Google Scholar

See Edmund Morgan, The Puritan Family (New York: Harper and Row, 1944).Google Scholar

Maurice Yacowar, The Bold Testament (Calgary, Alberta: Bayeux Arts Incorporated, 1999). See bibliography for more details.Google Scholar

Michel Foucault, Power/Knowledge: Selected Interviews and Other Writings 1972–1977, Colin Gordon, trans. (New York: Pantheon Books, 1980).Google Scholar

For the best and most penetrating critique of global capitalism, see Linda Mcquaig, All You Can Eat: Greed, Lust and the New Capitalism (Toronto, Ontario: Penguin Books, 2001).Google Scholar