The Comparative Politics of Eric Voegelin (Part V)
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Voegelin’s Comparative Politics Voegelin’s concepts of life of reason (noetic and pragmatic), viability, clarity of awareness, size, the entrepreneurial economy, the relationship between elites and the masses, and the compatibility between an industrial economy and constitutional democracy all formed a preliminary model of comparative politics. From these essays Voegelin had developed a model of society that consisted of three main components–spiritual and cultural, political, and economic–for analysis. The spiritual and cultural component comprised of the ideas and habits defined from noetic reason, ideology, or anti-complexes; the political adopted institutions of constitutional democracy or dictatorship; and the economic was the realm of pragmatic reason that sought industrial and technological development which could either be an entrepreneurial economy or a state-controlled one. The normative ideal for society, the “good society,” was a constitutional democracy and an entrepreneurial economy because it preserved the classical and Christian traditions; protected the life, freedom, and property of its citizens; and provided a material standard of living for all of its citizens.
The Comparative Politics of Eric Voegelin (Part V)
The Comparative Politics of Eric Voegelin…
The Comparative Politics of Eric Voegelin (Part V)
Voegelin’s Comparative Politics Voegelin’s concepts of life of reason (noetic and pragmatic), viability, clarity of awareness, size, the entrepreneurial economy, the relationship between elites and the masses, and the compatibility between an industrial economy and constitutional democracy all formed a preliminary model of comparative politics. From these essays Voegelin had developed a model of society that consisted of three main components–spiritual and cultural, political, and economic–for analysis. The spiritual and cultural component comprised of the ideas and habits defined from noetic reason, ideology, or anti-complexes; the political adopted institutions of constitutional democracy or dictatorship; and the economic was the realm of pragmatic reason that sought industrial and technological development which could either be an entrepreneurial economy or a state-controlled one. The normative ideal for society, the “good society,” was a constitutional democracy and an entrepreneurial economy because it preserved the classical and Christian traditions; protected the life, freedom, and property of its citizens; and provided a material standard of living for all of its citizens.