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  1. Jeffrey R. Bibbee & A. M. Viens (2007). The Inseparability of Religion and Politics in the Neoconservative Critique of Biotechnology. American Journal of Bioethics 7 (10):18 – 20.
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  2. Alfred A. Cave (1969). An American Conservative in the Age of Jackson: The Political and Social Thought of Calvin Colton. Fort Worth, Texas Christian University Press.
  3. Andrew Jason Cohen (2001). John Kekes, A Case for Conservatism:A Case for Conservatism. Ethics 111 (2):411-414.
    Review of John Kekes' *A Case for Conservatism*.
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  4. Patrick M. Garry (2010). Conservatism Redefined: A Creed for the Poor and Disadvantaged. Encounter Books.
    In Conservatism Redefined, Patrick Garry examines how Conservatives dug themselves into this hole, and how they can climb out.
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  5. Ted Honderich, Conservatism: Burke, Nozick, Bush, Blair?
    What follows here is the first chapter, 'Change and Reform', of a book that inquires into the distinctions and rationale of the political tradition of conservatism. The book, now much enlarged and revised, was originally Conservatism, published in 1989 as a contribution to an election. Now, in particular, each chapter ends with a sizeable section on what replaced the Labour Party in Britain, the New Labour Party. For good measure, the final section of the second chapter, partly on something known (...)
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  6. Russell Kirk (1953). The Conservative Mind, From Burke to Santayana. Chicago, H. Regnery Co..
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  7. Ryszard Legutko (1994). On Postmodern Liberal Conservatism. Critical Review 8 (1):1-22.
    In his most recent works, John Gray attempts to achieve two things: to refute the universalist tendencies of modern liberalism and to propose an alternative in the form of postmodern liberal conservatism. While largely supportive of the first, this paper is critical of the second undertaking, which seems a dubious attempt to synthesize postmodern liberal anthropology with a conservative conception of the social order.
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  8. Mark T. Nelson (2009). A Problem for Conservatism. Analysis 69 (4):620-630.
    I present a problem for a prominent kind of conservatism, viz., the combination of traditional moral & religious values, patriotic nationalism, and libertarian capitalism. The problem is that these elements sometimes conflict. In particular, I show how libertarian capitalism and patriotic nationalism conflict via a scenario in which the thing that libertarian capitalists love – unregulated market activity – threatens what American patriots love – a strong, independent America. Unrestricted libertarian rights to buy and sell land would permit the sale (...)
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  9. Brian Ribeiro (2009). Montaigne on Witches and the Authority of Religion in the Public Sphere. Philosophy and Literature 33 (2):pp. 235-251.
    While contemporary readers may find what appear to be appealing streaks of liberalism in Montaigne's 'Essays', I argue that a more careful analysis suggests that Montaigne's overall stance is quietistic and conservative. To help support this claim I offer a close reading of 'Essays' III.11 ("Of Cripples"), where Montaigne offers his famous critique of the witch trials of early modern Europe. Once Montaigne's objections to the witch trials are properly understood, we see that Montaigne did not seriously or consistently dispute (...)
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  10. Christopher Stevens (2009). Embracing Scruton's Cultural Conservatism. British Journal of Aesthetics 49 (4):371-388.
    Despite commitments to claims about the welfare-enhancing superiority of art-interested ways of life implicit in much of their work, aestheticians have shown little interest in explicitly bringing their discipline to bear on issues at the intersection of ethics, aesthetics, and politics. Roger Scruton’s work on culture bucks that trend, but few have contributed to the discussion he initiated. After an extended treatment of one of many possible examples showing that aesthetics-related matters can and do bear significantly on social and political (...)
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