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- By Kumar Alagappan, Janet G. Alteveer, Kim Askew, Paul S. Auerbach, Katherine Bakes, Kip Benko, Paul D. Biddinger, Victoria Brazil, Anthony FT Brown, Andrew K. Chang, Alice Chiao, Wendy C. Coates, Jamie Collings, Gilbert Abou Dagher, Jonathan E. Davis, Peter DeBlieux, Alessandro Dellai, Emily Doelger, Pamela L. Dyne, Gino Farina, Robert Galli, Gus M. Garmel, Daniel Garza, Laleh Gharahbaghian, Gregory H. Gilbert, Michael A. Gisondi, Steven Go, Jeffrey M. Goodloe, Swaminatha V. Gurudevan, Micelle J. Haydel, Stephen R. Hayden, Corey R. Heitz, Gregory W. Hendey, Mel Herbert, Cherri Hobgood, Michelle Huston, Loretta Jackson-Williams, Anja K. Jaehne, Mary Beth Johnson, H. Brendan Kelleher, Peter G Kumasaka, Melissa J. Lamberson, Mary Lanctot-Herbert, Erik Laurin, Brian Lin, Michelle Lin, Douglas Lowery-North, Sharon E. Mace, S. V. Mahadevan, Thomas M. Mailhot, Diku Mandavia, David E. Manthey, Jorge A. Martinez, Amal Mattu, Lynne McCullough, Steve McLaughlin, Timothy Meyers, Gregory J. Moran, Randall T. Myers, Christopher R.H. Newton, Flavia Nobay, Robert L. Norris, Catherine Oliver, Jennifer A. Oman, Rita Oregon, Phillips Perera, Susan B. Promes, Emanuel P. Rivers, John S. Rose, Carolyn J. Sachs, Jairo I. Santanilla, Rawle A. Seupaul, Fred A. Severyn, Ghazala Q. Sharieff, Lee W. Shockley, Stefanie Simmons, Barry C. Simon, Shannon Sovndal, George Sternbach, Matthew Strehlow, Eustacia (Jo) Su, Stuart P. Swadron, Jeffrey A. Tabas, Sophie Terp, R. Jason Thurman, David A. Wald, Sarah R. Williams, Teresa S. Wu, Ken Zafren
- Edited by S. V. Mahadevan, Stanford University School of Medicine, California, Gus M. Garmel
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- An Introduction to Clinical Emergency Medicine
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- 05 May 2012
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- 10 April 2012, pp xi-xvi
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- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. 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Kirk-Duggan, Clifton Kirkpatrick, Leonid Kishkovsky, Nadieszda Kizenko, Jeffrey Klaiber, Hans-Josef Klauck, Sidney Knight, Samuel Kobia, Robert Kolb, Karla Ann Koll, Heikki Kotila, Donald Kraybill, Philip D. W. Krey, Yves Krumenacker, Jeffrey Kah-Jin Kuan, Simanga R. Kumalo, Peter Kuzmic, Simon Shui-Man Kwan, Kwok Pui-lan, André LaCocque, Stephen E. Lahey, John Tsz Pang Lai, Emiel Lamberts, Armando Lampe, Craig Lampe, Beverly J. Lanzetta, Eve LaPlante, Lizette Larson-Miller, Ariel Bybee Laughton, Leonard Lawlor, Bentley Layton, Robin A. Leaver, Karen Lebacqz, Archie Chi Chung Lee, Marilyn J. Legge, Hervé LeGrand, D. L. LeMahieu, Raymond Lemieux, Bill J. Leonard, Ellen M. Leonard, Outi Leppä, Jean Lesaulnier, Nantawan Boonprasat Lewis, Henrietta Leyser, Alexei Lidov, Bernard Lightman, Paul Chang-Ha Lim, Carter Lindberg, Mark R. Lindsay, James R. Linville, James C. Livingston, Ann Loades, David Loades, Jean-Claude Loba-Mkole, Lo Lung Kwong, Wati Longchar, Eleazar López, David W. Lotz, Andrew Louth, Robin W. Lovin, William Luis, Frank D. Macchia, Diarmaid N. J. MacCulloch, Kirk R. MacGregor, Marjory A. MacLean, Donald MacLeod, Tomas S. Maddela, Inge Mager, Laurenti Magesa, David G. Maillu, Fortunato Mallimaci, Philip Mamalakis, Kä Mana, Ukachukwu Chris Manus, Herbert Robinson Marbury, Reuel Norman Marigza, Jacqueline Mariña, Antti Marjanen, Luiz C. L. Marques, Madipoane Masenya (ngwan'a Mphahlele), Caleb J. D. Maskell, Steve Mason, Thomas Massaro, Fernando Matamoros Ponce, András Máté-Tóth, Odair Pedroso Mateus, Dinis Matsolo, Fumitaka Matsuoka, John D'Arcy May, Yelena Mazour-Matusevich, Theodore Mbazumutima, John S. McClure, Christian McConnell, Lee Martin McDonald, Gary B. McGee, Thomas McGowan, Alister E. McGrath, Richard J. McGregor, John A. McGuckin, Maud Burnett McInerney, Elsie Anne McKee, Mary B. McKinley, James F. McMillan, Ernan McMullin, Kathleen E. McVey, M. 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Nicholson, George W. E. Nickelsburg, Tatyana Nikolskaya, Damayanthi M. A. Niles, Bertil Nilsson, Nyambura Njoroge, Fidelis Nkomazana, Mary Beth Norton, Christian Nottmeier, Sonene Nyawo, Anthère Nzabatsinda, Edward T. Oakes, Gerald O'Collins, Daniel O'Connell, David W. Odell-Scott, Mercy Amba Oduyoye, Kathleen O'Grady, Oyeronke Olajubu, Thomas O'Loughlin, Dennis T. Olson, J. Steven O'Malley, Cephas N. Omenyo, Muriel Orevillo-Montenegro, César Augusto Ornellas Ramos, Agbonkhianmeghe E. Orobator, Kenan B. Osborne, Carolyn Osiek, Javier Otaola Montagne, Douglas F. Ottati, Anna May Say Pa, Irina Paert, Jerry G. Pankhurst, Aristotle Papanikolaou, Samuele F. Pardini, Stefano Parenti, Peter Paris, Sung Bae Park, Cristián G. Parker, Raquel Pastor, Joseph Pathrapankal, Daniel Patte, W. Brown Patterson, Clive Pearson, Keith F. Pecklers, Nancy Cardoso Pereira, David Horace Perkins, Pheme Perkins, Edward N. Peters, Rebecca Todd Peters, Bishop Yeznik Petrossian, Raymond Pfister, Peter C. 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Van Bavel, Steven Vanderputten, Peter Van der Veer, Huub Van de Sandt, Louis Van Tongeren, Luke A. Veronis, Noel Villalba, Ramón Vinke, Tim Vivian, David Voas, Elena Volkova, Katharina von Kellenbach, Elina Vuola, Timothy Wadkins, Elaine M. Wainwright, Randi Jones Walker, Dewey D. Wallace, Jerry Walls, Michael J. Walsh, Philip Walters, Janet Walton, Jonathan L. Walton, Wang Xiaochao, Patricia A. Ward, David Harrington Watt, Herold D. Weiss, Laurence L. Welborn, Sharon D. Welch, Timothy Wengert, Traci C. West, Merold Westphal, David Wetherell, Barbara Wheeler, Carolinne White, Jean-Paul Wiest, Frans Wijsen, Terry L. Wilder, Felix Wilfred, Rebecca Wilkin, Daniel H. Williams, D. Newell Williams, Michael A. Williams, Vincent L. Wimbush, Gabriele Winkler, Anders Winroth, Lauri Emílio Wirth, James A. Wiseman, Ebba Witt-Brattström, Teofil Wojciechowski, John Wolffe, Kenman L. Wong, Wong Wai Ching, Linda Woodhead, Wendy M. Wright, Rose Wu, Keith E. Yandell, Gale A. Yee, Viktor Yelensky, Yeo Khiok-Khng, Gustav K. K. Yeung, Angela Yiu, Amos Yong, Yong Ting Jin, You Bin, Youhanna Nessim Youssef, Eliana Yunes, Robert Michael Zaller, Valarie H. Ziegler, Barbara Brown Zikmund, Joyce Ann Zimmerman, Aurora Zlotnik, Zhuo Xinping
- Edited by Daniel Patte, Vanderbilt University, Tennessee
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- The Cambridge Dictionary of Christianity
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- 05 August 2012
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- 20 September 2010, pp xi-xliv
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Clausewitz today
- W. B. Gallie
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- European Journal of Sociology / Archives Européennes de Sociologie / Volume 19 / Issue 1 / May 1978
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- 28 July 2009, pp. 142-167
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Arms and Man
- W. B. Gallie
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- Government and Opposition / Volume 28 / Issue 3 / 01 July 1993
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- 28 March 2014, pp. 402-409
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- 01 July 1993
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Kant's View of Reason in Politics
- W. B. Gallie
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- Philosophy / Volume 54 / Issue 207 / January 1979
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- 30 January 2009, pp. 19-33
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- January 1979
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The political writings of Kant and of Hegel present two contrasts, whose connection and explanation have (so far as I know) never been adequately explored. The first contrast is in respect of the quality of their discussions of ‘home’ politics—in Kant's language, the ‘problem of establishing a perfect civic constitution’. Here Hegel shines. However much one may dislike the tone of voice, the vocabulary, the style and the arrangement of its arguments, his Philosophy of Right, especially when supplemented by his more topical political writings, presents an array of dicta, judgments and arguments of notable penetration, balance and prescience. Consider for instance his account of the very different political functions of free associations and of representative bodies, and his perception of the symbolic—but crucially symbolic—role of head of state. On these, as on many other issues, Hegel's views deserve the credit that has of late begun to be restored to them. Whatever his philosophical failings, he had a remarkable sense of the key junctures of different strands in the life of politics; so that, although the kind of state he describes and admires retains little practical relevance today, his exposition of it remains a valuable training-ground in political appreciation. By contrast Kant's philosophy of the state, as we find it in Part II of his Philosophy of Right (itself being Part I of his Metaphysics of Morals), in Part II of Theory and Practice and in Appendices I and II of Perpetual Peace, is at first sight little more than an academic exercise. It amounts to a restatement, in dehistoricized terms and in accordance with Kant's rationalist theory of morals, of Rousseau's central political teachings, viz. that an original, unanimous, unrescindable contract explains political allegiance, and that the idea of a General Will is a sufficient criterion of political justice within the state. From these two basic positions Kant develops a theory of civic obedience far more restrictive than that of Rousseau or indeed than that of Hobbes. Throughout, Kant accepts—in the spirit which one might accord to revelation—Rousseau's assumptions that government can be confined to issues that fall under a General Will, and that such a Will can be ‘found’ for the resolution of every political issue, so that honest men need never disagree about what the General Will is. But to say this is to say that Kant's concern with home politics is little more than academic.
Concluding remarks
- W. B. Gallie
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- Philosophers of Peace and War
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- 24 October 2009
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- 02 February 1978, pp 133-141
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Summary
Before the eighteenth century, such theorising as had been attempted in the field of international relations had been based on the simple picture of peace and war as a seemingly endless alternation or ding-dong between rival political powers. The only possible exceptions to this alternation were, it appeared, of two widely different kinds. There was the dream of a universal empire in which, following general conquest, permanent peace would be established throughout what men called ‘the known world’ and there was the nightmare of a world entirely given over to war, to war between peoples and within peoples, of a ‘time of troubles’ so pervasive that no part or aspect of human life would be left unharmed by it. During the eighteenth, and for the most part during the nineteenth century, the dream of universal empire was quiescent; the plurality of comparably powerful European states – and later the rise of new great extra-European powers – weighed heavily against it. At the same time the nightmare picture of a universal time of troubles seemed equally unrealistic: only a few prescient thinkers (Engels and Tolstoy among them) being driven to reconsider it in the last decades of the nineteenth century. For these reasons, most nineteenth-century thinking about international relations – despite the practical wisdom often shown by governments and the idealistic aims of many individuals, societies and congresses dedicated to the cause of peace – remained rooted in the traditional conception, the seemingly endless alternation of peace and war, whether this was taken as the starting-point for explanatory theory or as the target for curative action.
Despite their great differences, the thinkers whom we have been considering were at one in reacting against the above traditional assumption.
3 - Clausewitz on the Nature of War
- W. B. Gallie
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- Philosophers of Peace and War
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- 24 October 2009
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- 02 February 1978, pp 37-65
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To most of us, I suspect, Clausewitz is a somewhat cloudy, mysterious and faceless figure, composed too much of anomalies for definite realisation or understanding. He was a general and a philosopher, reputedly an admirer of Kant and an objective analyst, if not an apologist, of war. If, as has been said, the idea of a literate general defeats the Anglo-Saxon imagination, what can we hope to make of the Prussian officer who was to become the world's first – and, as it may turn out, also its last – philosopher of war? The easiest solution would be to turn him into something definitely repellant – the logician of force, the justifier of bloodshed, or, in Liddell Hart's phrase, ‘the Mahdi of mass and of mutual massacre’. And indeed, with a slight change in the balance of historical forces and hence in national mythologies since his death, he might well have become a name of terror, like Bonaparte to nineteenth-century English children. But in fact, what kind of man was Carl von Clausewitz?
The face that looks out from his portraits takes us by surprise. It suggests a poet rather than a philosopher and a fortiori than a general. We see a man of medium height and slight build, with red-brown hair, finely formed features and a smile of unusual tenderness. And his letters indicate moral and intellectual attitudes that match his appearance. Apart from his professional and patriotic ardour – he was always an enthusiastic supporter and deviser of military and political reforms – they reveal a man of wide general culture, with a notable capacity for forming deep personal attachments, and a vein of melancholy which turned, in his later years, into almost pathological disappointment with his own achievements.
2 - Kant on Perpetual Peace
- W. B. Gallie
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- Philosophers of Peace and War
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- 24 October 2009
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- 02 February 1978, pp 8-36
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Kant's celebrated pamphlet, Perpetual Peace, was published in Konigsberg, East Prussia, late in 1795. It is unique among Kant's writings in that it was written for a wide public, and that its publication can be regarded as a political act. It will be useful, therefore, to recall in outline the political situation which gave rise to it.
Prussia had taken a leading part in the war of intervention against the French revolutionary régime. But by the end of 1794 it had become clear that the French would not easily be conquered, and the Prussian government prepared to withdraw from the war, a decision which was ratified by the Treaty of Bâle, signed in January 1795. This event greatly impressed and delighted Kant; for although a political liberal, Kant was a dutiful citizen of autocratic Prussia; and although repudiating political rebellion (and still more regicide), he remained a passionate defender of the aims of the revolution. The new and more hopeful political climate encouraged him to make public his own revolutionary ideas of a revised international law, which he believed to be a necessary condition of any lasting peace. But not all the results of the Treaty of Bâle were to Kant's liking. Released from the war with France, Prussia joined in the third and final partition of Poland, an act which affronted Kant's principles and which he came as near to denouncing in his pamphlet as any Prussian citizen could have dared to do.
5 - Tolstoy: from War and Peace to The Kingdom of God is within You
- W. B. Gallie
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- Philosophers of Peace and War
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- 24 October 2009
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- 02 February 1978, pp 100-132
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Tolstoy's concern with war falls, at first sight, into two sharply contrasting stages. In his wayward youth and immensely creative early middle age, his literary response to war, as to all other great excitements and trials of life, showed a remarkable width and depth of feeling, perception and judgment. To this stage belong his masterly journalistic sketches of the fighting at Sebastopol, his early tales of army life, and the epic accounts of battles and campaigns in War and Peace – to the last of which he appended his often less happy diatribes against the ‘great men’ theory of history. There followed the period of Tolstoy's spiritual and nervous crisis, from which, he believed, he had been saved only by his conversion to his own idiosyncratic version of Christianity, centred on the command ‘Resist not him that is evil.’ This, it is natural to infer, explains his later concern with war which was certainly not the result of any new experience of it nor of further study and reflection on its role in history, but rather of some private psychological necessity. And what else could this necessity be but his continuous struggle, during his last thirty years, to live by – and to present himself as at peace with – his new Christian vision, which implied the total rejection of war? This, it is widely believed, was the inspiration of such fiercely polemical essays as Christianity and Pacifism and The Kingdom of God is within you.
Both stages of Tolstoy's thought about war have been subjected to careful study by biographers and literary critics, as well as by historians of ideas and spokesmen of different pacifist movements.
Notes
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- Philosophers of Peace and War
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- 02 February 1978, pp 144-147
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Contents
- W. B. Gallie
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- Philosophers of Peace and War
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Preface
- W. B. Gallie
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- Philosophers of Peace and War
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- 02 February 1978, pp ix-x
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Summary
This book contains, in slightly extended form, the Wiles Lectures which I delivered in the Queen's University, Belfast, in May 1976. My first and pleasant duty, therefore, is to express my gratitude to Mrs Janet Boyd and the other Trustees of the Wiles Foundation, for inviting me to the lectureship. They thus did me a signal honour, and also supplied me with a motive for presenting in generally assimilable form some results of my research and reflection over the last ten years.
An important feature of the Wiles Lectures is that a number of scholars, eminent in fields connected with the topic chosen, are invited to attend and to lead the discussion which follows each lecture. I was very fortunate in those who were invited to hear and to comment on my lectures. Mr B. J. Bond corrected my account of Clausewitz in a number of important places, and also alerted me to the flow of important books on Clausewitz which were to appear in the succeeding six weeks. (I refer to those of Professor Raymond Aron and Professor Peter Paret, and to the new translation of On War by Professor Paret and Professor Howard.) Professor J. J. Lee had already called my attention to the extensive literature in German on the Marxists' reception of Clausewitz; for which I am greatly indebted to him. My gratitude to Professor A. J. M. Milne and Professor Ernest Gellner is of a deeper and more general kind. Both have unfailingly encouraged me in the researches which lie behind this book.
4 - Marx and Engels on Revolution and War
- W. B. Gallie
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- Philosophers of Peace and War
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- 02 February 1978, pp 66-99
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The influence of Clausewitz upon nineteenth- and twentieth-century military theory falls outside the scope of this study. I will only say that the accuracy with which his spirit has been seized by different military theorists seems to me to provide a useful gauge of their intelligence. Thus the elder von Moltke and General de Gaulle (to judge from Le fil de l'épée) understood Clausewitz very well from their very different points of view. By contrast Foch and Ludendorff, although quoting him freely, were apparently incapable of mastering any of his key doctrines or for that matter of following any of his sustained arguments. His main British critics, Sir Basil Liddell Hart and Major-General Fuller, adopted a somewhat insular position. Both confessed to seeing gleams of merit in Clausewitz's writings. But to the former his failure to appreciate the British way in continental warfare was unforgivable, while to the latter his addiction to philosophy was his ruin.
There was, however, one group of thinkers who, from the 1850s until the early 1920s, fully appreciated Clausewitz's contributions not only to military thought but to social thought in general – and who drew out some of their most interesting implications. These were the founding fathers of Marxism: Marx himself, despite his many other heavy intellectual preoccupations, but more particularly Engels and Lenin. The main facts about the reception of Clausewitz's ideas by the founders of Marxism have been carefully presented by the contemporary German historian, Dirk Blasius, who has shown, beyond question, not only how seriously the Marxist leaders studied On War, but how close to their own central concerns they recognised Clausewitz's teachings to have been.
Bibliographical note
- W. B. Gallie
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- Philosophers of Peace and War
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- 02 February 1978, pp 142-143
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1 - Introductory
- W. B. Gallie
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- Philosophers of Peace and War
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- 02 February 1978, pp 1-7
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The chapters which follow deal with a handful of writers whose thoughts on peace and war have never, to my knowledge, been previously brought together for comparison, analysis and assessment. Except in one instance, their influences upon one another, although of interest, were not of the first importance. My authors form not a school, nor even a clear succession or progression of thought about peace and war; they form, rather, a constellation, a number of neighbouring sources of intellectual light converging upon, and suggesting the outlines of, the most urgent political problems of our age. As much by the differences in their approaches and conclusions as by the similarities and overlaps of their teachings, they help us to collect our thoughts, to begin to unify our still usually separate lines of thinking, about the roles and causes of war and the possibilities and conditions of peace between the peoples of the world: an enterprise which the ablest minds of previous ages had, with very few exceptions, either ignored or by-passed, and which researchers of our century, despite all their scientific and philosophical advantages, have done sadly little to advance.
Until the eighteenth century, international politics – centred on the use of the threat of war and expansion of commercial and cultural contacts – hardly admitted of systematic study: the contacts and conflicts of peoples and governments were too sporadic, variable and ill-recorded to admit of generalised description, still less of systematic prediction and control. But during the eighteenth century the future commercial unity of this globe was beginning to be recognised, as was the ever increasing cost of wars between the European powers – a cost that was to be measured not only by rising taxes but by the perpetual postponement of much needed constitutional reforms.
Philosophers of Peace and War
- Kant, Clausewitz, Marx, Engles and Tolstoy
- W. B. Gallie
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Intellectual eminence apart, what did Kant, Clausewitz, Marx and Engels, and Tolstoy have in common? Professor Gallic argues that they made contributions to 'international theory' – to the understanding of the character and causes of war and of the possibility of peace between nations – which were of unrivalled originality in their own times and remain of undiminished importance in ours. But these contributions have been either ignored or much misunderstood ; chiefly because, as with all intellectual efforts in unexplored fields, they were often imperfectly expressed, and were also overshadowed by their author's more striking achievements. Professor Gallic has sorted out, compared and contrasted, criticised and re-phrased the teachings of his chosen authors on peace and war.
Frontmatter
- W. B. Gallie
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- Philosophers of Peace and War
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History as Social Science. Edited by David S. Landers and Charles Tilly. (Englewood Cliffs, N.J.: Prentice-Hall, 1971. Pp. 147. $5.95.)
- W. B. Gallie
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- American Political Science Review / Volume 67 / Issue 2 / June 1973
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- 01 August 2014, pp. 600-602
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- June 1973
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Fact and Relevance, Essays on Historical Method. By M. M. Postan. (Cambridge: Cambridge University Press, 1971. Pp. 186. $8.95.) - Political History, Principles and Practice. By G. R. Elton. (New York: Basic Books, 1970. Pp. 183. $5.95.)
- W. B. Gallie
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- American Political Science Review / Volume 66 / Issue 4 / December 1972
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- 01 August 2014, pp. 1342-1343
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- December 1972
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The Year Book of Education 1957: Education and Philosophy. (Evans Bros. Price 63s.)
- W. B. Gallie
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- Philosophy / Volume 35 / Issue 133 / April 1960
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- 25 February 2009, pp. 183-185
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- April 1960
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