Should put me in contact with yet another monster of twentieth-century philosophy, duh.
Not sure when I'll get to it, obvi.
But I imagine that it has a lot to offer me and I'm excited to have the option of looking at it whenever I want.
Not blogging much these days because I'm busy, son.
I have, however, written the first page or two of the final part of AZI.
I will begin by examining Collingwood's final books, trying to see if there is a consistent relationship between politics and aesthetics in his late work.
I will argue that Collingwood's thinking can only lead to an attempt to theorize individual decision making, and inevitably, a theory of the education of the individual capacity for decision making.
In other words, I believe that Collingwood's project must be brought to bear on the Clausewtizian project of revolutionizing the relationship between history and philosophy, history and theory.
Collingwood's work must culminate in a project of figuring out how to properly educate the political elites and the citizenry alike.
This means building a theory of decision making out of the fragments of aesthetic, political, historical, philosophical, and cultural analyses found in Collingwood's late work.
This man died before he was able to articulate such a thing. I want to take it on myself to carry his work to its logical end, to the theory of political education. For, as Collingwood insists, "The life of politics is the life of political education" (The New Leviathan, 260).
How does one carry out the political education of both the ruling elite and the citizenry, therefore, is the question that must be raised in response to Collingwood's final books. And it is the question I intend to answer with a little help from my friends, Clausewitz, Foucault, and Collingwood himself.
For I aim to be a Clausewitzian, a Foucaultian, and perhaps above all, a Collingwoodian.