000			04043nam a22005535i 4500
001			205419
003			IT-RoAPU
005			20221214233523.0
006			m|||||o||d||||||||
007			cr || ||||||||
008			190708s2009 nju fo d z eng d
020			_a9780691117201 _qprint
020			_a9781400824823 _qPDF
024	7		_a10.1515/9781400824823 _2doi
035			_a(DE-B1597)9781400824823
035			_a(DE-B1597)446185
035			_a(OCoLC)979631547
040			_aDE-B1597 _beng _cDE-B1597 _erda
050		4	_aJC574.G48 2001
072		7	_aPHI005000 _2bisacsh
082	0	4	_a320.51 _221
084			_aonline - DeGruyter
100	1		_aGeuss, Raymond _eautore
245	1	0	_aPublic Goods, Private Goods / _cRaymond Geuss.
250			_aWith a New preface by the author
264		1	_aPrinceton, NJ : _bPrinceton University Press, _c[2009]
264		4	_c©2001
300			_a1 online resource
336			_atext _btxt _2rdacontent
337			_acomputer _bc _2rdamedia
338			_aonline resource _bcr _2rdacarrier
347			_atext file _bPDF _2rda
490	0		_aPrinceton Monographs in Philosophy ; _v22
505	0	0	_t Frontmatter -- _tCONTENTS -- _tPREFACE -- _tCHAPTER I. Introduction -- _tCHAPTER II. Shamelessness and the Public World -- _tCHAPTER III. Res Publica -- _tCHAPTER IV. The Spiritual and the Private -- _tCHAPTER V. Liberalism -- _tCHAPTER VI. Conclusion -- _tNOTES -- _tREFERENCES -- _tINDEX
506	0		_arestricted access _uhttp://purl.org/coar/access_right/c_16ec _fonline access with authorization _2star
520			_aMuch political thinking today, particularly that influenced by liberalism, assumes a clear distinction between the public and the private, and holds that the correct understanding of this should weigh heavily in our attitude to human goods. It is, for instance, widely held that the state may address human action in the ''public'' realm but not in the ''private.'' In Public Goods, Private Goods Raymond Geuss exposes the profound flaws of such thinking and calls for a more nuanced approach. Drawing on a series of colorful examples from the ancient world, he illustrates some of the many ways in which actions can in fact be understood as public or private. The first chapter discusses Diogenes the Cynic, who flouted conventions about what should be public and what should be private by, among other things, masturbating in the Athenian marketplace. Next comes an analysis of Julius Caesar's decision to defy the Senate by crossing the Rubicon with his army; in doing so, Caesar asserted his dignity as a private person while acting in a public capacity. The third chapter considers St. Augustine's retreat from public life to contemplate his own, private spiritual condition. In the fourth, Geuss goes on to examine recent liberal views, questioning, in particular, common assumptions about the importance of public dialogue and the purportedly unlimited possibilities humans have for reaching consensus. He suggests that the liberal concern to maintain and protect, even at a very high cost, an inviolable ''private sphere'' for each individual is confused. Geuss concludes that a view of politics and morality derived from Hobbes and Nietzsche is a more realistic and enlightening way than modern liberalism to think about human goods. Ultimately, he cautions, a simplistic understanding of privacy leads to simplistic ideas about what the state is and is not justified in doing.
530			_aIssued also in print.
538			_aMode of access: Internet via World Wide Web.
546			_aIn English.
588	0		_aDescription based on online resource; title from PDF title page (publisher's Web site, viewed 08. Jul 2019)
650		0	_aLiberalism.
650		0	_aMoral conditions.
650		0	_aPolitical ethics.
650		7	_aPHILOSOPHY / Ethics & Moral Philosophy. _2bisacsh
850			_aIT-RoAPU
856	4	0	_uhttps://doi.org/10.1515/9781400824823
856	4	2	_3Cover _uhttps://www.degruyter.com/cover/covers/9781400824823.jpg
942			_cEB
999			_c205419 _d205419