However, the portrayal of Mandras as the “…savage/brute”, from the perspective of the third-person, is disingenuous and not as impartial as we would think. The portrayal of Mandras here reflects not an example of authorial ‘craftsmanship’, but rather a symbol of De Bernières’ anti-Communist sentiment. This is arguably where Captain Corelli’s Mandolin falls short of deserving canonical status.
Alastair continues his examination of the best sources to understand Churchill the man over Churchill the public myth. He continues this week looking at Churchill’s reputation as a boorish war leader with a penchant for expeditions over expediency. Is it justified? (Read More)
“For Machiavelli, the people are the moral universalism at the heart of The Prince. Across 26 chapters, he directs princes to pay their attention to the limits and tolerances of the populace. Whether in hereditary, mixed, ecclesiastical or new principalities, Machiavelli attempts to achieve a delicate balance of protecting the people, protecting the prince and protecting them both from the other.” (Read More)
“What is beyond doubt is Churchill’s chief commitment to the preservation of human life. It is easy to get bogged down in what he did or did not think about institutions such as the Council of Europe or the creation of the European Economic Community. These are fads, topical because they are today’s challenges. What is neglected, criminally so, is the motivation of a man remembered for war but who lived for peace.” (Read More)
Alastair begins a new series examining ‘the real’ sources of information about Churchill, distilling what’s real from anecdote and discussing the best sources for you to appreciate the military, political and human man behind the legend. (Read More)
“Whether it was his contradictory views on the morality of war, history or Britain’s relationship with Europe, Churchill left behind a legacy and body of work which is wide open to interpretation.” (Read More)
Despite suggesting that morality is intrinsic to human nature, Morgenthau acknowledges that there are serious questions as to how to “build a bridge between ethics and politics (Morgenthau 1960: 6). Indeed, even though he acknowledges a moral element to man’s character that moves beyond the pastiche of ‘power, power and power’ that he is famed for, there is an inconsistency at the heart of his moral thinking. (Read More)