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101 0 $aeng
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181   $ctxt
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200 10$aPrudes, perverts, and tyrants$b[electronic resource] $ePlato's Gorgias and the politics of shame /$fChristina H. Tarnopolsky
205   $aCourse Book
210   $aPrinceton, NJ $cPrinceton University Press$dc2010
215   $a1 online resource (235 p.)
300   $aDescription based upon print version of record.
311   $a0-691-16342-1 
311   $a0-691-12856-1 
320   $aIncludes bibliographical references and index.
327   $t Frontmatter -- $tContents -- $tTables -- $tAcknowledgments -- $tIntroduction -- $tPart One. Plato'S Gorgias and the Athenian Politics of Shame -- $tChapter One. Shame and Rhetoric in Plato's Gorgias -- $tChapter Two. Shaming Gorgias, Polus, and Callicles -- $tChapter Three. Plato on Shame in Democratic Athens -- $tChapter Four. Socratic vs. Platonic Shame -- $tPart Two. Plato's Gorgias and the Contemporary Politics of Shame -- $tChapter Five. Prudes, Perverts, and Tyrants: Plato and the Contemporary Politics of Shame and Civility -- $tChapter Six. What's so Negative about the "Negative" Emotions? -- $tBibliography -- $tIndex
330   $aIn 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.
606   $aShame$xPolitical aspects
606   $aDemocracy$xPhilosophy
610   $aAd hominem.
610   $aAllan Bloom.
610   $aAmbiguity.
610   $aAmbivalence.
610   $aAnger.
610   $aAristotle.
610   $aAthenian Democracy.
610   $aBernard Williams.
610   $aCallicles.
610   $aCatamite.
610   $aCharmides (dialogue).
610   $aChild abuse.
610   $aCivility.
610   $aConflation.
610   $aControversy.
610   $aCriticism.
610   $aCritique.
610   $aCrito.
610   $aDeliberation.
610   $aDemagogue.
610   $aDialectic.
610   $aDichotomy.
610   $aDirection of fit.
610   $aDisgust.
610   $aDisposition.
610   $aDistrust.
610   $aElitism.
610   $aEmbarrassment.
610   $aFalse-consensus effect.
610   $aForensic rhetoric.
610   $aForm of life (philosophy).
610   $aFreedom of speech.
610   $aGorgias (dialogue).
610   $aGorgias.
610   $aGrandiosity.
610   $aGregory Vlastos.
610   $aHannah Arendt.
610   $aHedonism.
610   $aHippias Major.
610   $aHuman Rights Watch.
610   $aHumiliation.
610   $aIdeology.
610   $aInference.
610   $aIrony.
610   $aJon Elster.
610   $aMcGill University.
610   $aMorality.
610   $aMultitude.
610   $aMyth.
610   $aNicomachean Ethics.
610   $aOmnipotence.
610   $aOn the Soul.
610   $aOstracism.
610   $aPathos.
610   $aPerversion.
610   $aPhaedo.
610   $aPhaedrus (dialogue).
610   $aPhenomenon.
610   $aPhilosopher.
610   $aPhilosophy.
610   $aPity.
610   $aPlato.
610   $aPleonexia.
610   $aPolitical philosophy.
610   $aPolitics.
610   $aPolus.
610   $aPrejudice.
610   $aPrinceton University Press.
610   $aProtagoras.
610   $aPsychoanalysis.
610   $aPsychotherapy.
610   $aPublic sphere.
610   $aPythagoreanism.
610   $aRationality.
610   $aReason.
610   $aReintegrative shaming.
610   $aRepublic (Plato).
610   $aResult.
610   $aRhetoric.
610   $aSelf-criticism.
610   $aSelf-deception.
610   $aSelf-esteem.
610   $aSelf-image.
610   $aShame.
610   $aSocial stigma.
610   $aSocratic (Community).
610   $aSocratic method.
610   $aSocratic.
610   $aSophism.
610   $aSophist.
610   $aSuffering.
610   $aSuggestion.
610   $aSymposium (Plato).
610   $aThe Philosopher.
610   $aTheory.
610   $aThought.
610   $aThrasymachus.
610   $aUncertainty.
610   $aVlastos.
610   $aVulnerability.
615  0$aShame$xPolitical aspects.
615  0$aDemocracy$xPhilosophy.
676   $a170
700   $aTarnopolsky$b Christina H.$f1964-$01478523
801  0$bMiAaPQ
801  1$bMiAaPQ
801  2$bMiAaPQ
906   $aBOOK
912   $a9910785060803321
996   $aPrudes, perverts, and tyrants$93694200
997   $aUNINA