The Theory of Governance and Other Miscellaneous Papers: 1921-1938 (The Collected Works of Eric Voegelin, Volume 32)
Format: PDF / Kindle (mobi) / ePub
This first of two volumes of Voegelin's miscellaneous papers brings together crucial writings, published for the first time, from the early, formative period of this scholar's thought. The book begins with Voegelin's dissertation on sociological method, completed under the direction of Othmar Spann and Hans Kelsen at the University of Vienna in 1922. It reveals an intimate knowledge of the writings of Georg Simmel and a skillful use of insights gained from Edmund Husserl's Logical Investigations and Ideas.
The dissertation, and other smaller pieces written at this time, addresses problems that remained of great importance to Voegelin throughout his life: the relation of insight to language, the structure of the human being, and the human's spiritual center. They disclose both Voegelin's theoretical reference points during these early years, including the thought of Henri Bergson, Othmar Spann, Georg Simmel, and Edmund Husserl, as well the young scholar's remarkably independent approach to theoretical problems.
Moreover, this volume includes a work that is fundamental to an understanding of Voegelin's theoretical development: his extended study on the "theory of governance," written between 1930 and 1932. It follows the issues that confront political society to their roots in the soul and in the soul's relationship to the ground of being.
The Theory of Governance and Other Miscellaneous Papers presents a meditative-exegetic study of texts from Augustine, Descartes, and Husserl, early examples of the meditations that became central to Voegelin's later work. Other essays included in this volume such as "Theory of Law" and "Political Theory as Human Science" develop these theoretical insights and refine Voegelin's methodological tools. This volume will be of interest to all scholars of the work of Eric Voegelin and of the refoundation of political philosophy in the twentieth century in general.
This is one of the places where Litt’s genial intuition fails; it does so because he remains loyal to the traditional connection between interaction theories and natural science and psychologistic tendencies. Here, however, the problem was broadened to include the question of the continuity of the process of society. We differentiated between the unity, the model (context of meaning), and the individual (process of fulﬁlling the postulate). We must emphasize that all of these basic concepts are purely formal, i.
Typefaces: Trump Mediaeval Contents Acknowledgments Editors’ Introduction 1. 2. 3. 4. 5. 6. 7. 8. ix 1 Interaction and Spiritual Community: A Methodological Investigation Wedekind: A Contribution to the Sociology of Contemporary Society The Basic Forms The Theory of Governance Theory of Law Political Theory as Human Science National Types of Mind and the Limits to Interstate Relations Notes on Augustine: Time and Memory 141 184 224 373 414 Index 503 19 430 483 This page intentionally left blank Acknowledgments The editors express their special thanks to Ellis Sandoz, whose objective criticism and sensitive support accompanied our work from the beginning and helped us to complete it on time and with pleasure.
6 The only thing we must concede, despite our skepticism, is that a body of facts is present at all. We assume therefore that a body of facts, called “society,” exists. This formal assumption in no way prejudices its material content. Society is placed before us as a problem to be throughly described and deﬁned. Given the extreme generality of this premise it cannot be ruled out that in the course of our investigation society may prove to be a complex of individual states of fact for which we can ﬁnd no real or conceptual ground to account for their relationship to one another.
The identity of the state with the legal order is clear: “The deﬁnition of the state ends in the deﬁnition of the law. ”73 Vierkandt’s second classiﬁcatory division is in terms of relationships of cooperation and of domination. We do not want to examine it here, since Vierkandt’s remarks in this matter are very sketchy and he obviously plans to discuss it at length elsewhere. 74 The remarks concerning a “we consciousness” [Wirbewußtsein] are instructive. A phenomenological examination of our experiences shows that just as we have an ego consciousness, we also have a “we” consciousness that is experienced in community.
57–58. 67 miscellaneous papers, 1921–1938 sphere of dichotomic objects—have, in one sense, no meaning in themselves. They acquire meaning as points of passage, as components in a process of realizing postulates. Sociology does not view the objectiﬁcations as wholes, existing for themselves subject only to judgments based on the criteria of their own internal system of norms. Rather, sociology views them as signs of contexts of meaning and as ways to ideas. Although they are created by individuals, yet they are only created through activities belonging to the sphere of social relationships.