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  1. R. Abbey, F. Appel & Me Warren (1999). Domesticating Nietzsche. Author's Reply. Political Theory 27 (1):121-130.
  2. Ruth Abbey & Fredrick Appel (1999). Domesticating Nietzsche: A Response to Mark Warren. Political Theory 27 (1):121-125.
  3. Edward Andrew (1975). A Note on the Unity of Theory and Practice in Marx and Nietzsche. Political Theory 3 (3):305-316.
  4. Keith J. Ansell-Pearson (1986). The Exoteric Philosophy of Friedrich Nietzsche. Political Theory 14 (3):497-504.
  5. Schlomo Avineri (1973). The Instrumentality of Passion in the World of Reason: Hegel and Marx. Political Theory 1 (4):388-398.
  6. Shlomo Avineri (1976). How to Save Marx From the Alchemists of Revolution. Political Theory 4 (1):35 - 44.
  7. Shlomo Avineri (1971). Labor, Alienation, and Social Classes in Hegel's Realphilosophie'. Philosophy and Public Affairs 1 (1):96-119.
  8. Terence Ball (1979). Marx and Darwin: A Reconsideration. Political Theory 7 (4):469 - 483.
  9. Terence Ball & Terrell Carver (1982). On Warren's Response to "Marx and Darwin: A Reconsideration&Quot;. Political Theory 10 (2):307 - 314.
  10. Paul A. Basinski (1990). Nihilism and the Impossibility of Political Philosophy. Journal of Value Inquiry 24 (4):269-284.
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  11. Lewis White Beck (1976). The Reformation, the Revolution, and the Restoration in Hegel's Political Philosophy. Journal of the History of Philosophy 14 (1):51-61.
  12. R. Beiner (1990). Arendt, Hannah and Strauss, Leo the Uncommenced Dialog. Political Theory 18 (2):238-254.
  13. S. Benhabib (1995). The Pariah and Her Shadow-Arendt, Hannah Biography of Varnhagen, Rahel. Political Theory 23 (1):5-24.
  14. Seyla Benhabib (1995). The Pariah and Her Shadow: On the Invisibility of Women in Hannah Arendt's Political Philosophy'. Political Theory 23 (1):5-24.
  15. Marcus Andreas Born (2010). Nietzsches Rattenfängerei : Die Aufgabe des Philosophen Im Staat. In Hans-Martin Schönherr-Mann (ed.), Der Wille Zur Macht Und Die "Grosse Politik": Friedrich Nietzsches Staatsverständnis. Nomos.
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  16. David Brink, Mill's Moral and Political Philosophy. Stanford Encyclopedia of Philosophy.
  17. Daniel Brudney (2002). Justification and Radicalism in the 1844 Marx: A Response to Professor Abbey. Political Theory 30 (1):156 - 163.
  18. Daniel Brudney (2001). Justifying a Conception of the Good Life: The Problem of the 1844 Marx. Political Theory 29 (3):364 - 394.
  19. Tony Burns & Ian Fraser (eds.) (2000). The Hegel-Marx Connection. St. Martin's Press.
    A major and timely re-examination of key areas in the social and political thought of Hegel and Marx. The editors' extensive introduction surveys the development of the connection from the Young Hegelians through the main Marxist thinkers to contemporary debates. Leading scholars including Terrell Carver, Chris Arthur, and Gary Browning debate themes such as: the nature of the connection itself scientific method political economy the Hegelian basis to Marxs' "Doctoral Dissertation" human needs history and international relations.
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  20. Terrell Carver (2006). Review: Less Than Full Marx.. [REVIEW] Political Theory 34 (3):351 - 356.
  21. Andrew Chitty (1996). On Hegel, the Subject, and Political Justification. Res Publica 2 (2):181-203.
    This article argues that Hegel's political philosophy is grounded in the idea of mutual recognition, and the associated notion of the subject, which he derived from Fichte and elaborated in the Phenomenology of Spirit and Philosophy of Mind.
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  22. Gregory Claeys (2010). Nadia Urbinati and Alex Zakaras (Eds.), J. S. Mill's Political Thought: A Bicentennial Reassessment (Cambridge: Cambridge University Press, 2007), Pp. VIII + 392. [REVIEW] Utilitas 22 (3):360-361.
  23. G. A. Cohen (1972). Karl Marx and the Withering Away of Social Science. Philosophy and Public Affairs 1 (2):182-203.
  24. Daniel W. Conway (1997). Nietzsche's Dangerous Game: Philosophy in the Twilight of the Idols. Cambridge University Press.
    This is the first book-length treatment of the unique nature and development of Nietzsche's post-Zarathustran political philosophy. This later political philosophy is set in the context of the critique of modernity that Nietzsche advances in the years 1885-1888, in such texts as Beyond Good and Evil, On the Genealogy of Morals, Twilight of the Idols, The Antichrist, The Case of Wagner, and Ecce Homo. In this light Nietzsche's own diagnosis of the ills of modernity is subject to the same criticism (...)
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  25. Daniel W. Conway (1996). Nietzsche and the Political. Routledge.
    Contrary to much recent opinion, Daniel Conway argues that Nietzsche's political thinking is fully consistent with his diagnosis of modernity as an exhausted and dying epoch. In addition, he clearly shows how Nietzsche does not recoil from political life in late modernity, but articulates an ethical and political teaching that relocates his notorious "perfectionism" to the political sphere.
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  26. Daniel W. Conway (1988). Solving the Problem of Socrates: Nietzsche's Zarathustra as Political Irony. Political Theory 16 (2):257-280.
  27. Ian Cook (1998). Reading Mill: Studies in Political Theory. St. Martin's Press.
    This book studies the work of John Stuart Mill in order to answer the question: what is political theory? Looking at what political theorists have written about this subject leads to the conclusion that they have different ways of defining political theory, resulting in different readings of political theory. In defense of this argument, Reading Mill includes three different readings of the works of John Stuart Mill and identifies a fourth type of political theorist unlikely to read Mill. When it (...)
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  28. F. R. Cristi (1983). The Hegelsche Mitte and Hegel's Monarch. Political Theory 11 (4):601-622.
  29. Bernard Cullen (1979). Hegel's Social and Political Thought: An Introduction. St. Martin's Press.
  30. J. P. Day (1998). Mill on the Moral Right to Free Expression of Thought. Journal of Social Philosophy 29 (3):41-45.
  31. Claudia Maria de Castro (2008). Reversal of the Truth. Notes on the Birth of Tragedy. Kriterion 49 (117):127-142.
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  32. David A. Duquette, Hegel's Social and Political Thought. Internet Encyclopedia of Philosophy.
  33. David A. Duquette (1990). Civil and Political Freedom in Hegel. Southwest Philosophy Review 6 (1):37-44.
  34. Eldon J. Eisenach (1989). Self-Reform as Political Reform in the Writings of John Stuart Mill. Utilitas 1 (02):242-.
  35. Christian Emden (2008). Friedrich Nietzsche and the Politics of History. Cambridge University Press.
    This book explores Friedrich Nietzsche's understanding of modern political culture and his position in the history of modern political thought. Surveying Nietzsche's entire intellectual career from his years as a student in Bonn and Leipzig during the 1860s to his genealogical project of the 1880s, Christian Emden contributes to a historically informed discussion of Nietzsche's response to the political predicaments of modernity, and sheds new light on the intellectual and political culture in Germany as the ideals of the Enlightenment gave (...)
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  36. David Felix (1988). Meaningful Marx and Marxology. Critical Review 2 (4):82-90.
    THE MEANING OF KARL MARX by Bruce Mazlish New York: Oxford University Press, 1984. 188 pp., $17.95.
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  37. Thomas Fossen (2008). Nietzsche's Aristocratism Revisited. In Siemens Herman W. & Roodt Vasti (eds.), Nietzsche, Power and Politics: Rethinking Nietzsche's Legacy for Political Thought. De Gruyter.
  38. A. Todd Franklin (1999). The Political Implications of Nietzsche's Aristocratic Radicalism. Southern Journal of Philosophy 37 (S1):143-149.
  39. T. Fuller (1991). The Work of Oakeshott, Michael. Political Theory 19 (3):326-333.
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  40. Theodore D. George (2002). Community in the Idiom of Crisis: Hegel on Political Life, Tragedy, and the Dead. Research in Phenomenology 32 (1):123-138.
    One of the most pressing issues for contemporary continental philosophy turns on the determination of a concept of community that twists free from the dangerous tendency in the canon of Western thought to associate the perfection of political affiliation with complete unity, even totality and immanence. In this article the author suggests that in the Phenomenology of Spirit Hegel provides important resources for this project—not, of course, in his conception of that community indicated by the absolute spirit, itself a preeminent (...)
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  41. Alan Gilbert (1981). Historical Theory and the Structure of Moral Argument in Marx. Political Theory 9 (2):173-205.
  42. Alan Gilbert (1978). Marx on Internationalism and War. Philosophy and Public Affairs 7 (4):346-369.
  43. Alan Gilbert (1976). On Shlomo Avineri's "How to Save Marx From the Alchemists of Revolution". Political Theory 4 (3):369-371.
  44. Alan Gilbert (1976). Salvaging Marx From Avineri. Political Theory 4 (1):9-34.
  45. Michael Green (1983). Marx, Utility, and Right. Political Theory 11 (3):433-446.
  46. R. J. Halliday (1976/2004). John Stuart Mill. Routledge.
    Available on its own, or as part of the 9-volume reissue of the classic Political Thinkers series.
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  47. Oscar J. Hammen (1980). A Note on the Alienation Motif in Marx. Political Theory 8 (2):223-242.
  48. Michael O. Hardimon (1992). The Project of Reconcilation: Hegel's Social Philosophy. Philosophy and Public Affairs 21 (2):165-195.
  49. Lai He (2008). On the Political Significance of Marx's Practical Philosophy. Frontiers of Philosophy in China 3 (2):267-281.
    In order to deepen the studies on the philosophy of practice, it is essential to explore the political significance of Marx's philosophy of practice. Marx's philosophy of practice is rooted in the problem of modernity and the separation between “individual subjectivity” and “societal community” in the modern context is the basic background of Marx's practical philosophy. It is the basic interest of Marx's philosophy of practice to find a way to end this separation via critique of civil society. Therefore, Marx's (...)
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  50. Stephen Houlgate & Georg Wilhelm Friedrich Hegel (2008). Outlines of the Philosophy of Right. Oxford University Press.
    Hegel's Philosophy of right concerns ideas on justice, moral responsibility, family life, economic activity and the political structure of the state. He shows how human freedom involves living with others in accordance with publicly recognized rights and laws.
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