This fresh examination of the works of Montesquieu seeks to understand the shortcomings of the modern democratic state in light of this great political thinker’s insightful critique of commercial republicanism. The western democracies’ muted response to victory in the Cold War signaled the presence of a pervasive discontent, a sense that despite this victory liberal democracy itself was deeply flawed. Paul A. Rahe argues that to understand this phenomenon we must re-examine—starting with Montesquieu—the nature of liberal democracy, its (...) character, and its propensities. In a brilliant exposition of the works of Montesquieu Rahe identifies the profound sense of uneasiness fostered by the modern republic as a source of weakness and as the principal cause of the present discontents. (shrink)

Modern republicanism - distinguished from its classical counterpart by its commercial character and jealous distrust of those in power, by its use of representative institutions, and by its employment of a separation of powers and a system of checks and balances - owes an immense debt to the republican experiment conducted in England between 1649, when Charles I was executed, and 1660, when Charles II was crowned. Though abortive, this experiment left a legacy in the political science articulated both by (...) its champions, John Milton, Marchamont Nehdham, and James Harrington, and by its sometime opponent and ultimate supporter Thomas Hobbes. This volume examines these four thinkers, situates them with regard to the novel species of republicanism first championed more than a century before by Niccolo Machiavelli, and examines the debt that he and they owed the Epicurean tradition in philosophy and the political science crafted by the Arab philosophers Alfarabi, Avicenna, and Averroes. (shrink)

In 1989, the Cold War abruptly ended and it seemed as if the world was at last safe for democracy. But a spirit of uneasiness, discontent, and world-weariness soon arose and has persisted in Europe, in America, and elsewhere for two decades. To discern the meaning of this malaise we must investigate the nature of liberal democracy, says the author of this provocative book, and he undertakes to do so through a detailed investigation of the thinking of Montesquieu, Rousseau, and (...) Tocqueville. Paul A. Rahe argues that these political thinkers anticipated the modern liberal republic's propensity to drift in the direction of “soft despotism”—a condition that arises within a democracy when paternalistic state power expands and gradually undermines the spirit of self-government. Such an eventuality, feared by Tocqueville in the nineteenth century, has now become a reality throughout the European Union, Canada, Australia, New Zealand, and the United States. So Rahe asserts, and he explains what must be done to reverse this unfortunate trend. (shrink)

The significance of Machiavelli's political thinking for the development of modern republicanism is a matter of great controversy. This reassessment examines the character of Machiavelli's own republicanism by charting his influence on Marchamont Nedham, James Harrington, John Locke, Algernon Sidney, John Trenchard, Thomas Gordon, David Hume, the baron de Montesquieu, Benjamin Franklin, George Washington, John Adams, Thomas Jefferson, James Madison, and Alexander Hamilton. Concluding that although Machiavelli himself was not liberal, Paul Rahe argues that he did, nonetheless, set (...) the stage for the emergence of liberal republicanism in England. (shrink)

La tesis de la “colonialidad del saber” es filosóficamente débil e históricamente cuestionable. A través de un análisis de una variedad de textos de autores del “giro decolonial” demuestro que hacen afirmaciones no fundadas respecto a la conexión entre la epistemología cartesiana y las condiciones y relaciones socio-políticas de dominación en América Latina (dominación colonial, explotación capitalista, racismo, sexismo). Sostengo que su conceptualización de las ciencias naturales y sociales, además de su caracterización de la epistemología cartesiana, son superficiales e históricamente (...) discutibles. Concluyo que la relación entre la epistemología y la política que la colonialidad del saber presupone no es plausible y se debe reformular. (shrink)

In this essay I take up and try to follow a tantalizing phrase, "ontological vehemence," that is strewn about Ricoeur's later hermeneutic phenomenology—especially The Rule of Metaphor, Oneself as Another, and Memory, History, Forgetting —and which is often accompanied, often silently, by various forms of "nonphilosophy." I find it telling because it appears to serve as Ricoeur's passage between thinking and acting, and also to allow his unabashed vitalism to dwell with and alongside frank encounters with darkness and brokenness. As (...) such, it illuminates a path through these intricate and important works."Ontological vehemence" is a tricky matter to write about, since it... (shrink)

The aim of the present study was to provide support for the validation of the Teammate Burnout Questionnaire. Athletes from a variety of team sports completed the TBQ and the Athlete Burnout Questionnaire. Confirmatory factor analysis revealed acceptable fit indexes for the three-dimensional models of the TBQ and the ABQ. Multi-trait multi-method analysis revealed that the TBQ and ABQ showed acceptable convergent and discriminant validity. The preliminary validation of the TBQ indicates the utility of the scale to reflect athletes’ perceptions (...) of their teammates’ burnout and offers researchers the opportunity to quantitatively assess an important aspect of the social environment in the development of athlete burnout. (shrink)

Proponents of public reason views hold that the exercise of political power ought to be acceptable to all reasonable citizens. This article elucidates the common structure shared by all public reason views, first by identifying a set of questions that all such views must answer and, second, by showing that the answers to these questions stand in a particular relationship to each other. In particular, we show that what we call the ‘rationale question’ is fundamental. This fact, and the common (...) structure more generally, are often overlooked or distorted within the literature. As a result, we argue, several prominent argumentative moves made by both critics and defenders of public reason are unsuccessful. Our overall conclusion is that discussions of public reason views would be more fruitful if they made consistent use of the common structure we identify. (shrink)

The doctrine of God is central to theology for it determines the way in which other regions of Christian doctrine are articulated, yet work on this topic in its own right has been occluded recently by treatments of the Trinity or divine passibility. This collection of specially commissioned essays presents major treatments of key themes in the doctrine of God, motivated by but not restricted to the work of Professor Paul S. Fiddes to whom it is offered as a (...) Festschrift. It includes invigorating discussions of the biblical and non-biblical sources for the doctrine of God, and the section on 'Metaphysics and the Doctrine of God' examines some of the most important conceptual questions arising in contemporary theological debate about the being and nature of God, and God's relations to the world. The final section of the book on 'God and Humanity' will be highly relevant to scholars working in the fields of theological anthropology, moral and political theology, on inter-faith relations, on theology and literature, or who are interested in the impact of contemporary science on the doctrine of God. The introduction relates the essays in the book to the work of Professor Fiddes and to wider debates in Christian doctrine. This volume brings together a team of internationally distinguished scholars from a wide range of theological, philosophical, and religious perspectives, and it will stimulate fresh thinking and new debate about this most central of topics in Christian theology.--Publisher. (shrink)

Public reason views hold that the exercise of political power must be acceptable to all reasonable citizens. A growing number of philosophers argue that this reasonable acceptability principle (RAP) can be justified by appealing to the value of civic friendship. They claim that a valuable form of political community can only be achieved among the citizens of pluralistic societies if they refrain from appealing to controversial ideals and values when justifying the exercise of political power to one another. This paper (...) argues against such accounts. In order to justify RAP, one must explain and defend a conception of reasonableness. Civic friendship is unfit to perform this task, rendering it unable to ground public reason alone. Meanwhile, pluralist views that combine civic friendship with other considerations in order to specify RAP either fail or make civic friendship a spare wheel in the argument for public reason. (shrink)

Although repeated attempts have been made over the last half-century to make sense of Machiavelli's Discourses on Livy as an exposition of classical republicanism, such endeavours are bound to fail. After all, Machiavelli rejected the teleology underpinning the discursive republicanism of the ancients, and his understanding of the ends pursued by republics was profoundly at odds with the understanding predominant in ancient Greece and Rome. If he had a classical mentor, it cannot, then, have been Aristotle or Cicero or one (...) of the ancient historians. If he had such a mentor, it was surely Lucretius, the leading Roman critic of ancient political idealism--a figure so important to the Florentine that in the late 1490s he copied by hand in its entirety De rerum natura and that he drew on it throughout his subsequent career. Machiavelli's republicanism is best understood as an appropriation, critique and reworking of ancient Epicureanism. (shrink)

Theory of the philosophical decision -- The style of non-philosophy -- Politics, or a democracy (of) thought -- Science, or philosophy's other -- Ethics, or universalizing the stranger-subject -- Fabulation, or non-philosophy as philo-fiction -- Religion, or a rigorous heresy.

Research Articles Paul A. Rahe, Social Philosophy and Policy, FirstView Article.

Charles-Louis de Secondat, baron de La Brède et de Montesquieu, mentions Niccolò Machiavelli by name in his extant works just a handful of times. That, however, he read him carefully and thoroughly time and again there can be no doubt, and it is also clear that he couches his argument both in his Considerations on the Causes of the Greatness of the Romans and their Decline and in his Spirit of Laws as an appropriation and critique of the work of (...) the predecessor whom he termed ‘this great man’. In this paper I explore the manner in which the Frenchman redeployed the arguments advanced by the Florentine for the purpose of refuting the latter's conclusions. ☆ In citing Machiavelli, I employ N. Machiavelli, Tutte le opere, ed. M. Martelli (Florence, 1971), and I refer to the divisions within each work provided by the author. To make my references to Machiavelli's Discorsi sopra la prima deca di Tito Livio more precise, I sometimes also employ the paragraph enumeration added by the editors of N. Machiavelli, Discourses on Livy, tr. H. C. Mansfield and N. Tarcov (Chicago, 1996). In citing Montesquieu, wherever possible, I have employed the splendid new critical edition being produced by the Société Montesquieu: Charles-Louis de Secondat, baron de La Brède et de Montesquieu, Œuvres complètes de Montesquieu, ed. J. Ehrard, C. Volpilhac-Auger, et al., 22 vols. (Oxford, 1998-), which I cite as VF. I cite Montesquieu, Considérations sur les causes de la grandeur des Romains et de leur décadence (1734), ed. F. Weil and C. Courtney, as CR by chapter and, where appropriate, line from VF, ii, 89–285. I cite Montesquieu, De l’Esprit des lois (1757), as EL by part, book, chapter, and, where appropriate, page from Montesquieu, Œuvres complètes de Montesquieu, ed. R. Caillois, 2 vols. (Paris, 1949–51), ii, 225–995, and Charles-Louis de Secondat, baron de La Brède et de Montesquieu, Mes pensées as MP by number from Montesquieu, Œuvres complètes de Montesquieu, ed. A. Masson, 3 vols. (Paris, 1950–5), ii, 1–677. (shrink)

When Benjamin Franklin suggested that man is by nature a tool-making animal, he summed up what was for his fellow Americans the common sense of the matter. It is not, then, surprising that, when Britain's colonists in North America broke with the mother country over the issue of an unrepresentative parliament's right to tax and govern the colonies, they defended their right to the property they owned on the ground that it was in a most thorough-going sense an extension of (...) themselves: the fruits of their own labor. This understanding they learned from John Locke, who based the argument of his Two Treatises of Government on the unorthodox account of providence and of man's place within the natural world that Sir Francis Bacon had been the first to articulate. All of this helps explain why the framers of the American constitution included within it a clause giving sanction to property in ideas of practical use. (shrink)

Since the last century, vaccination has been one of the most important tools we possess for the prevention and elimination of disease. Yet the tremendous gains from vaccination are now threatened by a growing hesitance to vaccinate based on a variety of concerns or objections. Geographic clustering of some families who choose not to vaccinate has led to a number of well-publicized outbreaks of vaccine-preventable diseases. Of note is that some of these outbreaks are centered within some Christian religious groups (...) that increasingly avoid vaccination due to moral concerns, fears about safety, or doubts about the necessity of vaccines. We argue from the perspective of Catholic social teaching on why there is a moral duty to vaccinate. (shrink)

Continental philosophy of religion has been dominated for two decades by "postsecular" and "postmodern" thought. This volume brings together a vanguard of scholars to ask what comes after the postsecular and the postmodern that is, what is Continental philosophy of religion now? Against the subjugation of philosophy to theology, After the Postsecular and the Postmodern: New Essays in Continental Philosophy of Religion argues that philosophy of religion must either liberate itself from theological norms or mutate into a new practice of (...) thinking in order to confront the challenges religion presents for our time. The essays do not propose a new orthodoxy but set the stage for new debates by reclaiming a practice of philosophy of religion that recovers and draws on the insights of a distinctly modern tradition of Continental philosophy, confronts the challenge of rethinking the secular in the light of the postsecular event, and calls for a move from strictly critical to speculative thought in order to experiment with what philosophy can do. This collection of essays is indispensable for anyone interested in the relationship between philosophy and theology, political questions regarding religion and in what contemporary speculative Continental philosophy has to add to philosophy of religion. (shrink)

The following interview of Mark William Westmoreland with Anthony Paul Smith–well-known scholar and translator of François Laruelle –considers both implications and extensions of Laruelle's non-philosophy for contemporary thought. Smith has helped bring about a surge of interest in Laruelle due to his many translations of his texts as well as being the author or co-editor of several books on Laruelle. Discussed are in particular the difficulties and joys of translating and the usefulness of Laruelle's thought for Smith's own (...) work, especially in environmental and animal studies. Also considered are some themes of non-philosophy, the adaptability of Laruelle's thought for various disciplines, as well as new paths for Laruelle studies –new, unforeseen landscapes and uses of non-philosophy –that explore social phenomena such as race, racism, sexism, victim a.o. (shrink)

We investigated the definition, prevalence, perceived prevalence and severity of, as well as justifications for and expected responses to, academic dishonesty at the graduate level in a sample of 246 graduate students, 49 faculty, and 20 administrators. Between 2.5% and 55.1% of students self-reported engaging in academically dishonest behaviors, depending on the nature of the behavior. Students and faculty rated 40 examples of academically dishonest behaviors similarly in terms of severity, but faculty tended to underestimate the prevalence of academic dishonesty. (...) Students and faculty also reported how they would idealistically and realistically expect themselves to respond to cheating situations. Students rated 21 behaviors in terms of their likeliness to increase or decrease academically dishonest behavior. Suggestions are given for developing a climate or culture of academic integrity to address academic dishonesty. (shrink)

In what constitutes the only English-language collection of essays ever dedicated to the analysis of Montesquieu's contributions to political science, the contributors review some of the most vexing controversies that have arisen in the interpretation of Montesquieu's thought. By paying careful attention to the historical, political, and philosophical contexts of Montesquieu's ideas, the contributors provide fresh readings of The Spirit of Laws, clarify the goals and ambitions of its author, and point out the pertinence of his thinking to the problems (...) of our world today. (shrink)

With contributions by scholars from different religions and specializations, this volume explores the potential of nondualism as a fundamentally unifying concept. In every case, we find that nondualism is universal in its relevance yet distinctive and original in its contribution.

In Principles of Non-Philosophy, Laruelle develops the concepts and method of a more democratic form of thought where neither science nor philosophy is subjected to one another, but brought together in a more productive theoretical and practical relationship. While the potential importance of this project is clear, Laruelle remains famously difficult. Anthony Paul Smith provides an introduction and guide to the text that situates you amongst the figures and concepts Laruelle engaged with, provides a foothold for your own (...) understanding and, more importantly, potential use of the project of non-philosophy. (shrink)

This paper presents a dilemma for Matthew Kramer’s view, as defended in his _Liberalism with Excellence_. A central aim of that book is to critique existing liberal perfectionist theories, which he labels “edificatory,” and to defend a different such theory, which he calls “aspirational.” Edificatory perfectionism holds that governments ought to promote citizens’ well-being directly by inducing them to live lives that are more wholesome, cultivated, or autonomous. Aspirational perfectionism, meanwhile, holds that governments ought to promote the conditions under which (...) every citizen can be warranted in harboring a strong sense of self-respect, by promoting the occurrence of outstanding achievements within society. We first argue that Kramer’s two central arguments against edificatory perfectionism, which appeal to the value of freedom and to moral integrity, fail to establish the impermissibility of edificatory policies. His critique could be salvaged by holding that the ambit of legitimate government activity is limited to the provision and distribution of primary goods. However, we argue, second, that Kramer’s own aspirational perfectionism also runs afoul of this restriction, because his conception of warranted self-respect is not a primary good. Kramer is thus faced with a choice between upholding his objections to edificatory perfectionism and maintaining the coherence of his aspirational perfectionism. -/- . (shrink)

The extension of intellectual property rights into the realm of biology has emerged as an increasing focus of controversy in relation to science,2 biodiversity,3 agriculture,4 health,5 development,6 human rights7 and trade.8 This paper presents the results of a review of international trends in activity for patent protection between 1990-2000 and provisional data to 2004 and 2005 from over 70 national patent offices, four regional patent offices and the World Intellectual Property Organisation using the European Patent Office esp@cenet worldwide database.9 The (...) review employed patent publication counts as an indicator of activity for traditional medicines, pharmaceuticals, agriculture, and biotechnology. The research provides insights into the internationalisation of patent activity in multiple areas of biology. The review emphasises the need to combine the further development of quantitative methods with qualitative analysis of the implications of international patent activity in relation to biological and genetic material for science, society and policy. (shrink)

_Designs on the Contemporary_ pursues the challenge of how to design and put into practice strategies for inquiring into the intersections of philosophy and anthropology. Drawing on the conceptual repertoires of Max Weber, Michel Foucault, and John Dewey, among others, Paul Rabinow and Anthony Stavrianakis reflect on and experiment with how to give form to anthropological inquiry and its aftermath, with special attention to the ethical formation and ramifications of this mode of engagement. The authors continue their prior (...) explorations of the contemporary in past works: How to conceptualize, test, and give form to breakdowns of truth and conduct, as well as how to open up possibilities for the remediation of such breakdowns. They offer a surprising and contrasting pair of case studies of two figures who engaged with contemporary breakdowns: Salman Rushdie and Gerhard Richter. Approaching Richter’s artistic struggles with form and technique in the long wake of modernism and Rushdie’s struggles to find a narrative form—as well as a form for living—to respond to the Iranian fatwa issued against him, they show how both men formulated different new approaches to anthropology for the twenty-first century. (shrink)

François Laruelle has been developing his project of non-philosophy since the 1970s. Throughout this time he has aimed at nothing less than the discovery and development of a new form of thinking that draws its material from philosophy and related disciplines, but uses them in inventive new ways that are seen as heretical by standard philosophical approaches. The contributions to this volume highlight Laruelle’s own distinctive approach to the history of thought and bring together researchers in the Anglophone and Francophone (...) world who have taken up the project of non-philosophy in their own way, developing new heresies, sometimes even in relation to non-philosophy itself. The contributions here show the scope of non-philosophy with essays on gender, science, religion, politics, animals, and the history of philosophy. They are all brought together, not in a city of intellectuals bound together by law, but within a city of heretics bound together only by their status as stranger. This book was originally published as a special issue of _Angelaki. _. (shrink)