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  1. Myron James Edward Abbott (1974). Anarchy and Anarchism: Santayana on the Nature of Moral and Political Authority. Dissertation, Vanderbilt University
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  2. Martha A. Ackelsberg (1991). Free Women of Spain Anarchism and the Struggle for the Emancipation of Women. Monograph Collection (Matt - Pseudo).
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  3. Matthew S. Adams (2013). Art, Education, and Revolution: Herbert Read and the Reorientation of British Anarchism. History of European Ideas 39 (5):709-728.
    It is popularly believed that British anarchism underwent a ‘renaissance’ in the 1960s, as conventional revolutionary tactics were replaced by an ethos of permanent protest. Often associated with Colin Ward and his journal Anarchy, this tactical shift is said to have occurred due to growing awareness of Gustav Landauer's work. This article challenges these readings by focusing on Herbert Read's book Education through Art, a work motivated by Read's dissatisfaction with anarchism's association with political violence. Arguing that aesthetic education could (...)
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  4. Roger T. Ames (1983). Is Political Taoism Anarchism? Journal of Chinese Philosophy 10 (1):27-47.
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  5. Benjamin Arditi (2008). Rebel Alliances: The Means and Ends of Contemporary British Anarchisms. Contemporary Political Theory 7 (3):341-343.
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  6. Jeremy Arnold (2014). Philosophical Anarchism and the Paradox of Politics. European Journal of Political Theory:1474885114562976.
    In this paper, I compare two prominent positions within contemporary "Analytic" and "Continental" political philosophy: philosophical anarchism and the paradox of politics. I compare each through an analysis of their respective criticisms of state legitimacy and the internal difficulties each position has in accounting for the legitimacy of state violence. I argue that these internal difficulties force each position to ask questions and criticize assumptions commonly found in the other position. I hope to show through this comparison that work across (...)
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  7. W. J. Ashley (1896). Book Review:Anarchy or Government? An Inquiry in Fundamental Politics. William Mackintire Salter. [REVIEW] Ethics 6 (3):395-.
  8. Paul Avrich & Paul Avrich Collection Congress) (1980). The Modern School Movement Anarchism and Education in the United States. Monograph Collection (Matt - Pseudo).
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  9. Mikhail Aleksandrovich Bakunin & Grigorii Petrovich Maksimov (1964). The Political Philosophy of Bakunin Scientific Anarchism. Free Press.
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  10. Mohammed A. Bamyeh (2013). Anarchist Method, Liberal Intention, Authoritarian Lesson: The Arab Spring Between Three Enlightenments. Constellations 20 (2):188-202.
  11. Samantha E. Bankston, Harold Barclay, Lewis Call, Alexandre J. M. E. Christoyannopoulos, Vernon Cisney, Jesse Cohn, Abraham DeLeon, Francis Dupuis-Déri, Benjamin Franks, Clive Gabay, Karen Goaman, Rodrigo Gomes Guimarães, Uri Gordon, James Horrox, Anthony Ince, Sandra Jeppesen, Stavros Karageorgakis, Elizabeth Kolovou, Thomas Martin, Todd May, Nicolae Morar, Irène Pereira, Stevphen Shukaitis, Mick Smith, Scott Turner, Salvo Vaccaro, Mitchell Verter, Dana Ward & Dana M. Williams (2009). New Perspectives on Anarchism. Lexington Books.
    The study of anarchism as a philosophical, political, and social movement has burgeoned both in the academy and in the global activist community in recent years. Taking advantage of this boom in anarchist scholarship, Nathan J. Jun and Shane Wahl have compiled twenty-six cutting-edge essays on this timely topic in New Perspectives on Anarchism.
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  12. Robert Bass (2005). Book Review: The Debates of Liberty: An Overview of Individualist Anarchism, 1881-1908. By Wendy McElroy. [REVIEW] Journal of Libertarian Studies 19 (3):99-101.
    There was a period in the latter nineteenth century when a distinctively American kind of radicalism flourished, a time when key thinkers could be called, and called themselves, individualists, libertarians, anarchists, and socialists all at once. McElroy gives us a window on the people and times involved. But her work is of more than antiquarian interest: their debates and the issues they faced often sound strikingly modern.
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  13. Graham Baugh (1984). Karl Marx and the Anarchists. Telos: Critical Theory of the Contemporary 1984 (59):216-224.
    In his recent book, Karl Marx and the Anarchists, Paul Thomas develops a new interpretation of Marx's theory of politics by ostensibly contrasting Marx's views with those of his anarchist contemporaries and opponents, Stirner, Proudhon and Bakunin. Thomas' critique of anarchism succeeds only by seriously misrepresenting it. Thomas fallaciously ascribes many of Stirner's, Proudhon's and Bakunin's various inconsistencies, contradictions and eccentricities to anarchism as a whole, giving the impression that anarchism is nothing but “Proudhonized, Stirnerian Bakuninism.” Aldiough it is unlikely (...)
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  14. Frederic L. Bender (1983). Taoism and Western Anarchism. Journal of Chinese Philosophy 10 (1):5-26.
  15. Walter Block (2010). Rejoinder to Machan on Anarchism and Limited Statism. Journal of Libertarian Studies 24.
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  16. Walter Block (2007). Anarchism and Minarchism; No Rapprochement Possible: Reply to Tibor Machan. Journal of Libertarian Studies 21 (1):61-90.
    THERE HAS BEEN FOR MANY years a tension between the anarcho-capitalist or free-market anarchist, and the limited government or minarchist wings of the libertarian movement. This dispute has both enriched debate within such institutions as the Libertarian Party, the International Society of Individual Liberty, the Ludwig von Mises Institute, and the Cato Institute, and magazines such as Liberty and Reason, and has engendered greater insights as to the core of the overall philosophy shared by both.1 While this intralibertarian debate has (...)
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  17. Jacob Blumenfeld, Chiara Bottici & Simon Critchley (2013). The Anarchist Turn.
    The concept of anarchy is often presented as a recipe for pure disorder. The Anarchist Turn brings together innovative and fresh perspectives on anarchism to argue that in fact it represents a form of collective, truly democratic social organisation. The book shows how in the last decade the negative caricature of anarchy has begun to crack. Globalisation and the social movements it spawned have proved what anarchists have long been advocating: an anarchical order is not just desirable, but also feasible. (...)
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  18. Bob Borsley (1974). Chomsky's Anarchism. Radical Philosophy 9:37.
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  19. Samantha Brennan, Philosophical Anarchism and Political Disobedience, Chaim Gans.
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  20. Lajos L. Brons (2015). Anarchism as Metaphilosophy. The Science of Mind 53:139-158.
    Philosophy once started as the critical reflection on relatively ordinary human concerns. Increasing specialization has moved the discipline farther and farther away from these concerns, however, undermining its relevance outside the academy, but has also resulting in an ever increasing fragmentation. This fragmentation has further divided the field into a large number of esoteric communities that hardly understand each other. "Further divided", because philosophy was already divided into schools and traditions that seem to speak mutually unintelligible languages. In addition to (...)
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  21. L. Susan Brown (1993). The Politics of Individualism Liberalism, Liberal Feminism and Anarchism. Monograph Collection (Matt - Pseudo).
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  22. Eric Buck (2009). The Flow of Experiencing in Anarchic Economies. In Randall Amster, Abraham DeLeon, Luis Fernandez, Anthony Nocella & Deric Shannon (eds.), Contemporary Anarchist Studies. Routledge 57-69.
  23. Daniel C. Burton, Libertarian Anarchism:.
    The views expressed in this publication are those of its author, and not necessarily those of the Libertarian Alliance, its Committee, Advisory Council or subscribers.
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  24. Bryan Caplan, Anarchist Theory FAQ.
    I heartily accept the motto, - "That government is best which governs least;" and I should like to see it acted up to more rapidly and systematically. Carried out, it finally amounts to this, which I also believe, - "That government is best which governs not at all;" and when men are prepared for it, that will be the kind of government which they will have.
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  25. Daniel Rodríguez Carreiro (2013). The Dao Against the Tyrant: The Limitation of Power in the Political Thought of Ancient China. Libertarian Papers 5 (1):111-152.
    In Chinese history the periods known as Spring and Autumn (770-476 BC) and the Warring States (475-221 BC) were times of conflict and political instability caused by the increasing power of centralized and competing states. During this time of crisis many schools of thought appeared to offer different philosophical doctrines. This paper describes and studies ideas about the limitation of power defended by these different schools of ancient Chinese thought, and suggests some reasons why they failed to prevent the emergence (...)
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  26. Alan Carter (2000). Analytical Anarchism: Some Conceptual Foundations. Political Theory 28 (2):230-253.
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  27. Bertrand Cassegrain (2013). Le trilemme anarchiste. Les ateliers de l'éthique/The Ethics Forum 8 (1):28-46.
    Dans son article « L’anarchie en philosophie politique », Francis Dupuis-Déri (2007) tente de réhabiliter l’anarchisme face au silence dont il est victime en philosophie politique. Dans cet article, j’entends accepter l’invitation de Dupuis-Déri à prendre au sérieux l’anarchisme et, plus particulièrement, le modèle général d’organisation politique qu’il propose en tentant de répondre à cette question : l’anarchisme est-il un régime politique moralement défendable ? Je réponds par la négative en montrant que l’anarchisme fait face à un trilemme qu’il ne (...)
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  28. Eric M. Cave (1996). Would Pluralist Angels (Really) Need Government? Philosophical Studies 81 (2-3):227 - 246.
  29. Gustavo Cevolani & Roberto Festa (2011). Giochi di anarchia. Beni pubblici, teoria dei giochi e anarco-liberalismo. Nuova Civiltà Delle Macchine 29 (1-2):163-180.
    The paper focuses on Anthony de Jasay's "anarcho-liberalism" as based oon his game-theoretic approach to the problem of public goods provision.
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  30. Andrew Chrucky, Milton Friedman's Hidden Anarchism in Capitalism and Freedom.
    Milton Friedman's book Capitalism and Freedom (1962) is divided into two parts. In the first part, consisting of the first two chapters, he lays down his two explicit political principles, and in the second part -- the rest of the book -- he allegedly applies these principles to existing society.
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  31. Philippus Jacobus Claasen (1985). Anarchist Movements and the Ideas of Bakunin. Dissertation, University of Pretoria (South Africa)
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  32. Michael Clark (1998). Review of Crispin Sartwell, Obscenity, Anarchy, Reality. [REVIEW] Asian Philosophy 8.
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  33. S. Clark, Living Without Domination: The Possibility of an Anarchist Utopia.
    The book is distinctive in bringing the rigour of analytic political philosophy to anarchism, which is all too often dismissed out of hand or skated over in ...
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  34. Samuel Clark, Anarchism and the Myth of the Primitive.
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  35. Stephen R. L. Clark (1993). Book Review : Anarchy and Christianity by Jacques Ellul, Translated by G. W. Bromiley. Grand Rapids, Michigan, Eerdmans, 1988. Vi + 110pp. No Price. [REVIEW] Studies in Christian Ethics 6 (1):52-55.
  36. Richard Cleminson (2008). Eugenics Without the State: Anarchism in Catalonia, 1900–1937. Studies in History and Philosophy of Science Part C 39 (2):232-239.
    Current historiography has considered eugenics to be an emanation from state structures or a movement which sought to appeal to the state in order to implement eugenic reform. This paper examines the limitations of that view and argues that it is necessary to expand our horizons to consider particularly working-class eugenics movements that were based on the dissemination of knowledge about sex and which did not aspire to positions of political power. The paper argues that anarchism, with its contradictory practice (...)
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  37. R. W. Connell (1992). A Sober Anarchism. Sociological Theory 10 (1):81-87.
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  38. Simon Critchley (2009). Mystical Anarchism1. Critical Horizons 10 (2):272-306.
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  39. Giorel Curran (1999). Murray Bookchin and the Domination of Nature. Critical Review of International Social and Political Philosophy 2 (2):59-94.
    Bookchin's social ecology explores the narrative of domination and hierarchy. He argues that today's environmental crisis reflects a link between the human domination of nature and the domination of human by human. Hierarchy, as the pivot of such domination, is viewed as a psychology which permeates and corrodes not only social life (as reflected in class, gender, ethnic and other relations), but nature as well. Bookchin, seeking to replace hierarchy with cooperation by devolving power and autonomy to the individual in (...)
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  40. Ed D'Angelo (2012). Anarchism and the Beats. In Sharin Elkholy (ed.), The Philosophy of the Beats. The University Press of Kentucky 227-242.
    The paper charts both the interpersonal connections between historical anarchist figures and the beat poets as well as the philosophical similarities between them. Almost all the beat poets were anarchists, though their politics was secondary to their attempts to transform consciousness. Among the anarchists, the romantic socialist Gustav Landauer, who was especially popular in post-war American anarchist circles, came closest to the political perspective of the beat poets. Like the beats, Landauer was a poet, a pacifist, an anarchist, a communitarian, (...)
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  41. Ed D'Angelo (2006). Barbarians at the Gates of the Public Library: How Postmodern Consumer Capitalism Threatens Democracy, Civil Education and the Public Good. Library Juice Press.
    Barbarians at the Gates of the Public Library is a philosophical and historical analysis of how the rise of consumerism has led to the decline of the original mission of public libraries to sustain and promote democracy through civic education. Through a reading of historical figures such as Plato, Helvetius, Rousseau, and John Stuart Mill, the book shows how democracy and even capitalism were originally believed to depend upon the moral and political education that public libraries (and other institutions of (...)
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  42. Ed D'Angelo (1994). The Moral Culture of Drug Prohibition. The Humanist 54 (5):1-7.
    The War on Drugs has been waged primarily for cultural reasons, i.e., to enforce the Protestant Work Ethic. It does not serve a rational utilitarian function.
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  43. R. Dagger (2000). Philosophical Anarchism and its Fallacies:A Review Essay. [REVIEW] Law and Philosophy 19 (3):391-406.
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  44. Peter Danielson (1978). Taking Anarchism Seriously. Philosophy of the Social Sciences 8 (2):137-152.
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  45. Bernard P. Dauenhauer (1978). Does Anarchy Make Political Sense? A Response to Schürmann. Human Studies 1 (1):369 - 375.
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  46. Alejandro de Acosta (2006). Chomsky on Anarchism. International Studies in Philosophy 38 (4):159-160.
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  47. Voltairine de Cleyre, Anarchism (1901).
    spirit of Quiescence, the spirit of Unrest; the spirit of Immobility, the spirit of Change; the spirit of Hold-fast-to-that-which-you-have, the spirit of Let-go-and-fly-to-that-which-youhave-not; the spirit of the slow and steady builder, careful of its labors, loath to part with any of its achievements, wishful to keep, and unable to discriminate between what is worth keeping and what is better cast aside, and the spirit of the inspirational destroyer, fertile in creative fancies, volatile, careless in its luxuriance of effort, inclined to (...)
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  48. Voltairine de Cleyre, Anarchism and American Traditions (1908).
    isolated conditions, and hard pioneer life, grew during the colonization period of one hundred and seventy years from the settling of Jamestown to the outburst of the Revolution. This was in fact the great constitution-making epoch, the period of charters guaranteeing more or less of liberty, the general tendency of which is well described by Wm. Penn in speaking of the charter for Pennsylvania: “I want to put it out of my power, or that of my successors, to do mischief.”.
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  49. Voltairine de Cleyre, Why I Am An Anarchist (1897).
    addressing you, that probably the most easy and natural way for me to explain Anarchism would be for me to give the reasons why I myself am an Anarchist. I am not sure that they were altogether right in the matter, because in giving the reasons why I am an Anarchist, I may perhaps infuse too much of my own personality into the subject, giving reasons sufficient unto myself, but which cool reflection might convince me were not particularly striking as (...)
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  50. Pierre Guillet de Monthoux (1983). Action and Existence Anarchism for Business Administration.
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