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  1. Richard Ashcraft (1992). Book Review:Democratic Individuality. Alan Gilbert. [REVIEW] Ethics 102 (3):660-.
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  2. Jason Brennan (2012). For-Profit Business as Civic Virtue. Journal of Business Ethics 106 (3):313-324.
    According to the commonsense view of civic virtue, the places to exercise civic virtue are largely restricted to politics. In this article, I argue for a more expansive view of civic virtue, and argue that one can exercise civic virtue equally well through working for or running a for-profit business. I argue that this conclusion follows from four relatively uncontroversial premises: (1) the consensus definition of “civic virtue”, (2) the standard, most popular theory of virtuous activity, (3) a conception of (...)
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  3. Jason Brennan & John Tomasi (2012). Classical Liberalism. In David Estlund (ed.), The Oxford Handbook of Political Philosophy. Oxford University Press, Usa 115.
  4. 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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  5. Susan Dwyer (2011). Review of Abigail Levin, The Cost of Free Speech: Pornography, Hate Speech, and Their Challenge to Liberalism. [REVIEW] Notre Dame Philosophical Reviews 2011 (2).
  6. David Estlund (ed.) (2012). The Oxford Handbook of Political Philosophy. Oxford University Press, USA.
    This volume includes 22 new pieces by leaders in the field on both perennial and emerging topics of keen interest to contemporary political philosophers.
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  7. Augustin Fragnière (2014). Climate Change, Neutrality and the Harm Principle. Ethical Perspectives 21 (1):73-99.
    This paper aims at evaluating the compatibility of coercive climate policies with liberal neutrality. More precisely, it focuses on the doctrine of state neutrality as associated with the " harm principle ". It argues that given the difficulty of attributing causal responsibilities for climate harms to individuals, the harm principle doesn’t work in this case, at least if one endorses a liberal atomistic ontology. Furthermore, (...)
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  8. Felipe Giménez Pérez (2001). Liberalismo y fascismo en Ortega y Gasset / Liberalism and Fascism in Ortega y Gasset. El Basilisco: Revista de Filosofía, Ciencias Humanas, Teoría de la Ciencia y de la Cultura 31:39-72.
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  9. Ruth E. Groenhout (2002). Essentialist Challenges to Liberal Feminism. Social Theory and Practice 28 (1):51-75.
  10. Fuat Gursozlu (2014). Political Liberalism and the Formative Political Elements. Review Journal of Political Philosophy 11:55-81.
  11. Mark Hannam, Fire and Ashes: Success and Failure in Politics.
    A review of Michael Ignatieff's book, 'Fire and Ashes: Success and Failure in Politics', published by Harvard University Press, 2013.
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  12. Carol Hay (2013). Kantianism, Liberalism, and Feminism: Resisting Oppression. Palgrave Macmillan.
    This is a book about the harms of oppression, and about addressing these harms using the resources of liberalism and Kantianism. Its central thesis is that people who are oppressed are bound by the duty of self-respect to resist their own oppression. In it, I defend certain core ideals of the liberal tradition—specifically, the fundamental importance of autonomy and rationality, the intrinsic and inalienable dignity of the individual, and the duty of self-respect—making the case that these ideals are pivotal in (...)
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  13. Matthew Jones (2014). Chantal Mouffe's Agonistic Project: Passions and Participation. Parallax 20 (2):14-30.
    It is Chantal Mouffe’s contention that the central weakness of consensus-driven forms of liberalism, such as John Rawls’ political liberalism and Jurgen Habermas’ deliberative democracy, is that they refuse to acknowledge conflict and pluralism, especially at the level of the ontological. Their defence for doing so is that conflict and pluralism are the result of attempts to incorporate unreasonable and irrational claims into the public political sphere. In this context, unreasonable and irrational claims are those that cannot be translated into (...)
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  14. Leonard Kahn (2010). Just War Theory, Political Liberalism, and Non-Combatant Immunity. Theoretical and Applied Ethics.
    The is a brief response to Matthew Bruenig's "Rethinking Noncombatant Immunity." I argue, contra Bruenig, that political liberalism does not raise any special problems for the view that non-combatants should not be directly targeted by another country's military.
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  15. Jeff Kochan (2009). Popper's Communitarianism. In Zuzana Parusniková & Robert S. Cohen (eds.), Rethinking Popper (Boston Studies in the Philosophy of Science 272). Springer 287--303.
    In this chapter, I argue that Karl Popper was a communitarian philosopher. This will surprise some readers. Liberals often tout Popper as one of their champions. Indeed, there is no doubt that Popper shared much in common with liberals. However, I will argue that Popper rejected a central, though perhaps not essential, pillar of liberal theory, namely, individualism. This claim may seem to contradict Popper's professed methodological individualism. Yet I argue that Popper was a methodological individualist in name only. In (...)
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  16. Francisco López Frías (1990). Ortega y Gasset: On Being Liberal in Spain. In Anna-Teresa Tymiesiecka (ed.), Analecta Husserliana. Kluwer Academic Publishers 149-166.
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  17. Kristina Meshelski (forthcoming). Procedural Justice and Affirmative Action. Ethical Theory and Moral Practice:1-19.
    There is widespread agreement among both supporters and opponents that affirmative action either must not violate any principle of equal opportunity or procedural justice, or if it does, it may do so only given current extenuating circumstances. Many believe that affirmative action is morally problematic, only justified to the extent that it brings us closer to the time when we will no longer need it. In other words, those that support affirmative action believe it is acceptable in nonideal theory, but (...)
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  18. Rossano Pancaldi (2009). Mazzini e Darwin. Il Pensiero Mazziniano 64 (1):57-75.
  19. Zuzana Parusniková & R. S. Cohen (eds.) (2009). Rethinking Popper. Springer.
    In September 2007, more than 100 philosophers came to Prague with the determination to approach Karl Popper's philosophy as a source of inspiration in many areas of our intellectual endeavor. This volume is a result of that effort.
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  20. Roland Pierik & Wibren van der Burg (2011). The Neutral State and the Mandatory Crucifix. Religion and Human Rights 6 (3):259–264.
    In this article we present a conceptual overview of relevant interpretations of what state neutrality may imply; we suggest a distinction between inclusive neutrality and exclusive neutrality. This distinction provides a useful framework for understanding the several positions as presented by the parties in the Lautsi case. We conclude by suggesting a solution of the Lautsi case that might provide a more viable solution.
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  21. David T. Risser (2001). Liberal Democracy. In Derek Jones (ed.), Censorship: A World Encyclopedia (vol. 3). Fitzroy Dearborn:1412-1414
  22. Enzo Rossi (2014). Legitimacy, Democracy and Public Justification: Rawls' Political Liberalism Versus Gaus' Justificatory Liberalism. Res Publica 20 (1):9-25.
    Public justification-based accounts of liberal <span class='Hi'>legitimacy</span> rely on the idea that a polity’s basic structure should, in some sense, be acceptable to its citizens. In this paper I discuss the prospects of that approach through the lens of Gerald Gaus’ critique of John Rawls’ paradigmatic account of democratic public justification. I argue that Gaus does succeed in pointing out some significant problems for Rawls’ <span class='Hi'>political</span> liberalism; yet his alternative, justificatory liberalism, is not voluntaristic enough to satisfy the desiderata (...)
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  23. Enzo Rossi (2010). Liberalism, Modernity, and Communal Being. [REVIEW] Imprints: Egalitarian Theory and Practice 10 (3):257-264.
    A critical discussion of Toula Nicolacopoulos' 'The Radical Critique of Liberalism'. I analyse her methodology of 'critical reconstructionism' and argue that considerations about the epistemic status of the inquiring practices leading to the formulation of liberal political theory need not affect the viability and desirability of liberal political practice, especially if we adopt a historically-informed realist account of the foundations of liberalism.
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  24. Judith Shklar (1989). The Liberalism of Fear. In Nancy L. Rosenblum (ed.), Liberalism and the Moral Life.
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