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  1. Etzioni Amitai (1996). A Moderate Communitarian Proposal. Political Theory 24 (2).
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  2. David Archard (2000). British Communitarianism. Res Publica 6 (2):227-235.
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  3. David Archard (1996). Should Nationalists Be Communitarians? Journal of Applied Philosophy 13 (2):215-220.
  4. Hilliard Aronovitch (2000). From Communitarianism to Republicanism: On Sandel and His Critics. [REVIEW] Canadian Journal of Philosophy 30 (4):621-647.
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  5. Veit Bader (1995). Citizenship and Exclusion: Radical Democracy, Community, and Justice. Or, What is Wrong with Communitarianism? Political Theory 23 (2):211-246.
  6. Annette C. Baier (1993). How Can Individualists Share Responsibility? Political Theory 21 (2):228-248.
  7. Zygmunt Bauman (1995). Communitarianism, Freedom, and the Nation‐State. Critical Review 9 (4):539-553.
    As many authors have acknowledged in these pages, Will Kymlicka has produced an admirable attempt to reconcile the differences of communitarians and liberals. However, Kymlicka's synthesis ignores the aspects of each theory which make his task impossible. Particularly, his analysis rests upon a misleading picture of communitarian community and an incomplete appreciation of the divergent liberal and communitarian understandings of freedom and pluralism. In the process of demonstrating the incompatibility of these theories, the similarities between communitarianism and nationalism are explored.
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  8. Ronald Beiner (2000). Community Versus Citizenship: MacIntyre's Revolt Against the Modern State. Critical Review 14 (4):459-479.
    Abstract Among the theorists commonly associated with the communitarian critique of liberalism of the 1980s (Charles Taylor, Michael Sandel, Michael Walzer, and Alasdair MacIntyre), MacIntyre is the one who offers the most radical set of challenges to ways of thinking that typify contemporary liberalism. But does MacIntyre's thought add up to a fully worked?out political philosophy? The specifically political implications of MacIntyre's contributions to moral philosophy are surprisingly underdeveloped in MacIntyre's most influential writings, notwithstanding the (...)
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  9. Daniel Bell, Communitarianism. Stanford Encyclopedia of Philosophy.
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  10. Daniel Bell (1993). Communitarianism and its Critics. Clarendon Press.
    Many have criticized liberalism for being too individualistic, but few have offered an alternative that goes beyond a vague affirmation of the need for community. In this entertaining book, written in dialogue form, Daniel Bell fills this gap, presenting and defending a distinctively communitarian theory against the objections of a liberal critic. Drawing on the works of such thinkers as Charles Taylor, Michael Sandel, and Alasdair MacIntyre, Bell attacks liberalism's individualistic view of the person by pointing to our social embeddedness. (...)
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  11. Daniel A. Bell & Thaddeus Metz (2011). Confucianism and Ubuntu: Reflections on a Dialogue Between Chinese and African Traditions. Journal of Chinese Philosophy 38 (supp):78-95.
    In this article we focus on three key precepts shared by Confucianism and the African ethic of Ubuntu: the central value of community, the desirability of ethical partiality, and the idea that we tend to become morally better as we grow older. For each of these broad similarities, there are key differences underlying them, and we discuss those as well as speculate about the reasons for them. Our aim is not to take sides, but we do suggest ways that Ubuntu (...)
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  12. Greg Bird (2013). Roberto Esposito's Deontological Communal Contract. Angelaki 18 (3):33-48.
    This article underlines and draws attention to critical insights Esposito makes regarding the prospects of rethinking community in a globalized world. Alongside Agamben and Nancy, Esposito challenges the property prejudice found in mainstream models of community. In identity politics, collective identity is converted into a form of communal property. Borders, sovereign territories, and exclusive rights are fiercely defended in the name of communal property. Esposito responds to this problem by developing what I call a “deontological communal contract” where being and (...)
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  13. Greg Bird & Jonathan Short (2013). Community, Immunity, and the Proper an Introduction to the Political Theory of Roberto Esposito. Angelaki 18 (3):1-12.
  14. Bob Brecher, Communitarianism: The Practice of Postmodern Liberalism.
    The chapter argues that communitarianism is the ‘postmodern bourgeois liberalism’ that Rorty, probably the leading avowedly epistemological, rather than political, or merely political, communitarian, describes himself as espousing. Proceeding by way of a detailed discussion of Philip Selznick’s definitive ‘Social Justice: a Communitarian Perspective’-- in which he seeks ‘to reaffirm, and to clarify if I can, the communitarian commitment to social justice’ -- I show that rooted in the particular as communitarianism is, it cannot but reflect the values, beliefs and (...)
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  15. Eric Bredo (2007). Parts and Wholes: Liberal-Communitarian Tensions in Democratic States. Journal of Philosophy of Education 41 (3):445–457.
  16. Jason Brennan (2005). Choice and Excellence: A Defense of Millian Individualism. Social Theory and Practice 31 (4):483-498.
    Communitarians have argued against Millian individualism (ethical liberalism) by claiming that it leads to the compartmentalization of life, and thus inhibits virtue, that it causes alienation, and leads to what I call the problem of choice. Ethical liberals celebrate the free choice of a conception of the good life, but communitarians respond by posing a dilemma. Either the choice is made in reference to some given standard (a social or natural telos), in which case it is not free, or it (...)
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  17. J. Burr & P. Reynolds (2008). Thinking Ethically About Genetic Inheritance: Liberal Rights, Communitarianism and the Right to Privacy for Parents of Donor Insemination Children. Journal of Medical Ethics 34 (4):281-284.
  18. H. C. (1999). Liberalism, Communitarianism, and Group Rights. Law and Philosophy 18 (1):13-40.
  19. D. Callahan (2003). Principlism and Communitarianism. Journal of Medical Ethics 29 (5):287-291.
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  20. Daniel Callahan (2011). Health Care Reform: Can a Communitarian Perspective Be Salvaged? Theoretical Medicine and Bioethics 32 (5):351-362.
    The United States is culturally oriented more toward individual rights and values than to communitarian values. That proclivity has made it hard to develop a common good, or solidarity-based, perspective on health care. Too many people believe they have no obligation to support the health care of others and resist a strong role for government, higher taxation, or reduced health benefits. I argue that we need to build a communitarian perspective on the concept of solidarity, which has been the concept (...)
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  21. D. P. Chattopadhyaya (2001). Communitarianism From an Eastern Perspective. The Proceedings of the Twentieth World Congress of Philosophy 2001:229-234.
    I make a distinction between regional and national movements toward union and uniformity. The former suppresses individuality, both at the level of the human being and at that of their political aggregates, while the latter allows space for criticism and creativity. I briefly rehearse communitarian movements of the past so as to draw historical lessons from their failures. From this, I go on to sketch some features of the kind of regional and even global communitarianism that is required in today’s (...)
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  22. Cara M. Cheyette (2011). Communitarianism and the Ethics of Communicable Disease: Some Preliminary Thoughts. Journal of Law, Medicine and Ethics 39 (4):678-689.
    Communicable diseases, especially those that are highly contagious, are on the rise and each of us, no matter who we are or where we live, is equally at risk of transmitting contagious diseases to others as we are of contracting such diseases from others. Because contagious diseases are as readily passed state-to-state as person-to-person, we all have a stake in every country's ability to enact effective infectious disease control policies, while policies grounded in shared values are more likely to gain (...)
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  23. E. Christensen (2012). The Re-Emergence of the Liberal-Communitarian Debate in Bioethics: Exercising Self-Determination and Participation in Biomedical Research. Journal of Medicine and Philosophy 37 (3):255-276.
    Biomedical research has brought to the fore the issue of which rights and duties we have to each other and society. Several scholars have advocated reframing the notion of participation, arguing that we have a moral duty to participate in research from which we all benefit. However, less attention has been paid to how we justify and defend the concept of self-determination and what the implications are in a biomedical setting. The author discusses the value and importance of self-determination on (...)
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  24. Andrew J. Cohen (2000). Liberalism, Communitarianism, and Asocialism. Journal of Value Inquiry 34 (2/3):249-261.
    In this paper I look at three versions of the charge that liberalism’s emphasis on individuals is detrimental to community—that it encourages a pernicious disregard of others by fostering a particular understanding of the individual and the relation she has with her society. According to that understanding, individuals are fundamentally independent entities who only enter into relations by choice and society is seen as nothing more than a venture voluntarily entered into in order to better oneself. Communitarian critics argue that (...)
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  25. Andrew Jason Cohen (2000). Does Communitarianism Require Individual Independence? Journal of Ethics 4 (3):283-304.
    Critics of liberalism have argued that liberal individualismmisdescribes persons in ignoring the degree to which they aredependent on their communities. Indeed, they argue that personsare essentially socially constituted. In this paper, however, Iprovide two arguments – the first concerning communitariandescriptive claims about persons, our society, and the communitarian ideal society, and the second regarding thecommunitarian view of individual autonomy – that the communitariantheory of Alasdair MacIntyre, Charles Taylor, and Michael Sandel,relies on individuals either being independent from theircommunities or having a (...)
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  26. Andrew Jason Cohen (1999). Communitarianism 'Social Constitution,' and Autonomy. Pacific Philosophical Quarterly 80 (2):121–135.
    Communitarians like Alasdair MacIntyre, Charles Taylor, and Michael Sandel, defend what we may call the ‘social constitution thesis.’ This is the view that participation in society makes us what we are. This claim, however, is ambiguous. In an attempt to shed some light on it and to better understand the impact its truth would have on our beliefs regarding autonomy, I offer four possible ways it could be understood and four corresponding senses of individual independence and autonomy. I also indicate (...)
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  27. Seth Crook (2002). Callicott's Land Communitarianism. Journal of Applied Philosophy 19 (2):175–184.
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  28. Anthony Cunningham (1991). Liberalism, Egalité, Fraternité? Journal of Philosophical Research 16:125-144.
    This essay attempts to assess recent communitarian charges that liberalism cannot provide for genuine bonds of community or fraternity. Along with providing an analysis of fraternity, I argue that there is more common ground here than supposed by communitarians and l iberals alike. Communitarians often fail to see that liberal concerns for liberty and equality function as substantive constraints on the moral worth of fraternal bonds. On the other hand, insofar as liberals ignore fraternity, or see it as a purely (...)
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  29. Maurizio Passerin D'Entreves (1990). Communitarianism and the Question of Tolerance. Journal of Social Philosophy 21 (1):77-91.
  30. Daniel A. Dombrowski (1997). Process Thought and the Liberalism-Communitarianism Debate. Process Studies 26 (1/2):15-32.
  31. Darren Domsky (2008). Why Callicott's Ecological Communitarianism is Not Holistic. Journal of Value Inquiry 42 (3):389-396.
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  32. Darren Domsky (2006). The Inadequacy of Callicott's Ecological Communitarianism. Environmental Ethics 28 (4):395-412.
    J. Baird Callicott defends a communitarian environmental ethic that grounds moral standing in shared kinship and community. This normative theory is unacceptable because it is out of synch with our considered moral judgments as environmental philosophers. Ecological communitarianism excludes in advance entities that would obviously qualify for moral standing, and scuttles itself in the process.
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  33. G. Doppelt (1988). Beyond Liberalism and Communitarianism: Towards a Critical Theory of Social Justice. Philosophy and Social Criticism 14 (3-4):271-292.
  34. Avery Dulles (1996). Catholicism, Liberalism, and Communitarianism. International Philosophical Quarterly 36 (3):364-365.
  35. Robyn Eckersley (2006). Communitarianism. In Andrew Dobson & Robyn Eckersley (eds.), Political Theory and the Ecological Challenge. Cambridge University Press.
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  36. Ralph D. Ellis (1991). Toward a Reconciliation of Liberalism and Communitarianism. Journal of Value Inquiry 25 (1):55-64.
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  37. Amitai Etzioni (2011). On a Communitarian Approach to Bioethics. Theoretical Medicine and Bioethics 32 (5):363-374.
    A communitarian approach to bioethics adds a core value to a field that is often more concerned with considerations of individual autonomy. Some interpretations of liberalism put the needs of the patient over those of the community; authoritarian communitarianism privileges the needs of society over those of the patient. Responsive communitarianism’s main starting point is that we face two conflicting core values, autonomy and the common good, and that neither should be a priori privileged, and that we have principles and (...)
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  38. Amitai Etzioni (2004). The Common Good. Polity.
    In this book, Amitai Etzioni, public intellectual and leading proponent of communitarian values, defends the view that no society can flourish without a shared ...
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  39. Amitai Etzioni (1996). A Moderate Communitarian Proposal. Political Theory 24 (2):155-171.
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  40. Richard Farr (1992). The Political Economy of Community. Journal of Social Philosophy 23 (3):118-139.
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  41. D. A. S. Fergusson (1997). Communitarianism and Liberalism: Towards a Convergence? Studies in Christian Ethics 10 (1):32-48.
  42. Jean-Marc Ferry (1994). Approaches to Liberty. Outline for a "Methodological Communitarianism". Ratio Juris 7 (3):291-307.
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  43. P. Fitzgerald (1995). The Unbearable Postmodernism of Liberals and Communitarians: A Suitable Case for Feminism? Res Publica 1 (1):107-111.
  44. Elizabeth Frazer (1998). Communitarianism. In Adam Lent (ed.), New Political Thought: An Introduction. Lawrence & Wishart.
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  45. Bruno S. Frey & Iris Bohnet (1996). Cooperation, Communication and Communitarianism: An Experimental Approach. Journal of Political Philosophy 4 (4):322–336.
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  46. Amy Gutmann (1985). Review: Communitarian Critics of Liberalism. [REVIEW] Philosophy and Public Affairs 14 (3):308 - 322.
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  47. Helen Haste (1996). Communitarianism and the Social Construction of Morality. Journal of Moral Education 25 (1):47-55.
    Abstract The emergent message of ?Communitarianism? is challenging the tradition of liberal rationalism that has sustained much recent research in moral development. This is much more than a matter of values; behind these two positions are very different ways of thinking about psychological and social processes. Liberal rationalists come out of a strongly cognitive, individualistic psychological tradition, while communitarians speak in the language of hermeneutics and social constructionism. This distinction underpins the values that each position espouses, for values arise, I (...)
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  48. Carl G. Hedman (1994). What the Radical Communitarian Can Learn From the Radical Materialist. Journal of Social Philosophy 25 (1):76-96.
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  49. Sirkku K. Hellsten (2008). Failing States and Ailing Leadership in African Politics in the Era of Globalization: Libertarian Communitarianism and the Kenyan Experience. Journal of Global Ethics 4 (2):155 – 169.
    The article discusses the Kenyan post-2007 elections political crisis within the framework of 'libertarian communitarianism' that integrates individualistic self-interest with traditional collectivist solidarity in the era of globalization in Africa. The author argues that behind the Kenyan post-election anarchy can be analyzed as a type of 'prisoner's dilemma' framework in which self-interested rationality is placed in a collectivist social contract setting. In Kenya, this has allowed political manipulation of ethnicity as well as bad governance, both of which have prevented the (...)
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  50. Sirkku Kristiina Hellsten (2001). Communitarianism and Western Thought. The Proceedings of the Twentieth World Congress of Philosophy 11:141-151.
    Within the Western tradition we can find important and interesting philosophical differences between the continental European and the Anglo-American ethical and political outlooks towards biotechnology. The Anglo-American attitude appears based on naturalistic and empiricist views, while continental European viewpoints are built on idealistic liberal humanism. A Northern European view integrates both of the above-mentioned liberal traditions. The main problem is that although these different outlooks can be said to be liberal in their common promotion of equality, autonomy, and individual rights, (...)
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