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Prudes, Perverts, and Tyrants : Plato's Gorgias and the Politics of Shame / Christina H. Tarnopolsky.

By: Material type: TextTextPublisher: Princeton, NJ : Princeton University Press, [2010]Copyright date: ©2010Edition: Course BookDescription: 1 online resource (240 p.) : 5 tablesContent type:
Media type:
Carrier type:
ISBN:
  • 9780691128566
  • 9781400835065
Subject(s): Other classification:
  • online - DeGruyter
Online resources:
Contents:
Frontmatter -- Contents -- Tables -- Acknowledgments -- Introduction -- Part One. Plato’S Gorgias and the Athenian Politics of Shame -- Chapter One. Shame and Rhetoric in Plato’s Gorgias -- Chapter Two. Shaming Gorgias, Polus, and Callicles -- Chapter Three. Plato on Shame in Democratic Athens -- Chapter Four. Socratic vs. Platonic Shame -- Part Two. Plato’s Gorgias and the Contemporary Politics of Shame -- Chapter Five. Prudes, Perverts, and Tyrants: Plato and the Contemporary Politics of Shame and Civility -- Chapter Six. What’s so Negative about the “Negative” Emotions? -- Bibliography -- Index
Summary: In recent years, most political theorists have agreed that shame shouldn't play any role in democratic politics because it threatens the mutual respect necessary for participation and deliberation. But Christina Tarnopolsky argues that not every kind of shame hurts democracy. In fact, she makes a powerful case that there is a form of shame essential to any critical, moderate, and self-reflexive democratic practice. Through a careful study of Plato's Gorgias, Tarnopolsky shows that contemporary conceptions of shame are far too narrow. For Plato, three kinds of shame and shaming practices were possible in democracies, and only one of these is similar to the form condemned by contemporary thinkers. Following Plato, Tarnopolsky develops an account of a different kind of shame, which she calls "respectful shame." This practice involves the painful but beneficial shaming of one's fellow citizens as part of the ongoing process of collective deliberation. And, as Tarnopolsky argues, this type of shame is just as important to contemporary democracy as it was to its ancient form. Tarnopolsky also challenges the view that the Gorgias inaugurates the problematic oppositions between emotion and reason, and rhetoric and philosophy. Instead, she shows that, for Plato, rationality and emotion belong together, and she argues that political science and democratic theory are impoverished when they relegate the study of emotions such as shame to other disciplines.
Holdings
Item type Current library Call number URL Status Notes Barcode
eBook eBook Biblioteca "Angelicum" Pont. Univ. S.Tommaso d'Aquino Nuvola online online - DeGruyter (Browse shelf(Opens below)) Online access Not for loan (Accesso limitato) Accesso per gli utenti autorizzati / Access for authorized users (dgr)9781400835065

Frontmatter -- Contents -- Tables -- Acknowledgments -- Introduction -- Part One. Plato’S Gorgias and the Athenian Politics of Shame -- Chapter One. Shame and Rhetoric in Plato’s Gorgias -- Chapter Two. Shaming Gorgias, Polus, and Callicles -- Chapter Three. Plato on Shame in Democratic Athens -- Chapter Four. Socratic vs. Platonic Shame -- Part Two. Plato’s Gorgias and the Contemporary Politics of Shame -- Chapter Five. Prudes, Perverts, and Tyrants: Plato and the Contemporary Politics of Shame and Civility -- Chapter Six. What’s so Negative about the “Negative” Emotions? -- Bibliography -- Index

restricted access online access with authorization star

http://purl.org/coar/access_right/c_16ec

In recent years, most political theorists have agreed that shame shouldn't play any role in democratic politics because it threatens the mutual respect necessary for participation and deliberation. But Christina Tarnopolsky argues that not every kind of shame hurts democracy. In fact, she makes a powerful case that there is a form of shame essential to any critical, moderate, and self-reflexive democratic practice. Through a careful study of Plato's Gorgias, Tarnopolsky shows that contemporary conceptions of shame are far too narrow. For Plato, three kinds of shame and shaming practices were possible in democracies, and only one of these is similar to the form condemned by contemporary thinkers. Following Plato, Tarnopolsky develops an account of a different kind of shame, which she calls "respectful shame." This practice involves the painful but beneficial shaming of one's fellow citizens as part of the ongoing process of collective deliberation. And, as Tarnopolsky argues, this type of shame is just as important to contemporary democracy as it was to its ancient form. Tarnopolsky also challenges the view that the Gorgias inaugurates the problematic oppositions between emotion and reason, and rhetoric and philosophy. Instead, she shows that, for Plato, rationality and emotion belong together, and she argues that political science and democratic theory are impoverished when they relegate the study of emotions such as shame to other disciplines.

Mode of access: Internet via World Wide Web.

In English.

Description based on online resource; title from PDF title page (publisher's Web site, viewed 27. Jan 2023)