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  1. Miguel Abensour (1994). Reflexões sobre as duas interpretações do totalitarismo em C. Lefort. Kriterion 90:83-125.
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  2. Arash Abizadeh (2009). The Radical Hobbes. [REVIEW] Political Theory 37 (5):706 - 712.
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  3. Allison McCulloch Anna Drake (2011). Deliberative Consociationalism in Deeply Divided Societies. Contemporary Political Theory 10 (3):372.
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  4. David Archard (2004). Liberalism and the Defence of Political Constructivism. Contemporary Political Theory 3 (1):115.
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  5. Robert Audi (1989). The Separation of Church and State and the Obligations of Citizenship. Philosophy and Public Affairs 18 (3):259-296.
  6. R. J. B. (1961). Soviet Marxism and Natural Science, 1917-1932. Review of Metaphysics 15 (2):343-343.
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  7. Ralf M. Bader & John Meadowcroft (eds.) (2011). The Cambridge Companion to Nozick's Anarchy, State, and Utopia. Cambridge University Press.
    Machine generated contents note: Introduction Ralf M. Bader and John Meadowcroft; Part I. Morality: 1. Side constraints, Lockean individual rights, and the moral basis of libertarianism Richard Arneson; 2. Are deontological constraints irrational? Michael Otsuka; 3. What we learn from the experience machine Fred Feldman; Part II. Anarchy: 4. Nozickian arguments for the more-than-minimal state Eric Mack; 5. Explanation, justification, and emergent properties - an essay on Nozickian metatheory Gerald Gaus; Part III. State: 6. The right to distribute David Schmidtz; (...)
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  8. Phil Badger (2011). What is Liberalism? Philosophy Now 82:29-32.
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  9. Peter Baehr (2010). China the Anomaly Hannah Arendt, Totalitarianism, and the Maoist Regime. European Journal of Political Theory 9 (3):267-286.
    During the autumn of 1949, Hannah Arendt completed the manuscript of The Origins of Totalitarianism. On 1 October of the same year, the People’s Republic of China was founded under the leadership of Mao Zedong. This article documents Arendt’s claim in 1949 that the prospects of totalitarianism in China were ‘frighteningly good’, and yet her ambivalent judgment, on the eve of the Cultural Revolution, about the totalitarian character of the Maoist regime. Despite being the premier theorist of totalitarian formations, Arendt’s (...)
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  10. Peter Baehr (2004). Of Politics and Social Science 'Totalitarianism' in the Dialogue of David Riesman and Hannah Arendt. European Journal of Political Theory 3 (2):191-217.
    During the late 1940s and early 1950s, David Riesman and Hannah Arendt were engaged in an animated discussion about the meaning and character of totalitarianism. Their disagreement reflected, in part, different experiences and dissonant intellectual backgrounds. Arendt abhorred the social sciences, finding them pretentious and obfuscating. Riesman, in contrast, abandoned a career in law to take up the sociological vocation, which he combined with his own heterodox brand of humanistic psychology. This article delineates the stakes of the Arendt Riesman debate (...)
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  11. Jeffrey Andrew Barash (1998). The Sense of History: On the Political Implications of Karl Löwith's Concept of Secularization. History and Theory 37 (1):69–82.
  12. Brian Barry (1996). Justice as Impartiality: A Treatise on Social Justice, Volume II. Clarendon Press.
    Almost every country today contains adherents of different religions and different secular conceptions of the good life. Is there any alternative to a power struggle among them, leading most probably to either civil war or oppression? The argument of this book is that justice as impartiality offers a solution. -/- According to the theory of justice as impartiality, principles of justice are those principles that provide a reasonable basis for the unforced assent of those subject to them. The object of (...)
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  13. John Barry (1998). Green Political Thought. In Adam Lent (ed.), New Political Thought: An Introduction. Lawrence & Wishart.
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  14. Michele Battini (2009). The Birth of an Anti-Jewish Anti-Capitalism. Constellations 16 (4):615-633.
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  15. J. Battle (2009). The Sermon on the Mount and Political Ethics. Studies in Christian Ethics 22 (1):48-56.
    The Sermon on the Mount is not abstract idealism. It connects to our political contest not least because it insists on the big questions of purpose and ends and how society should be ordered. Rooted in the Old Testament focus on the fair distribution of wealth (ensuring the poor get priority) — cf. Proverbs 2, 8, 9, 14, 15, 29 — the Sermon is a programme for social citizenship and local community development.
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  16. Karin Bckstrand (2004). Precaution, Scientization or Deliberation? Prospects for Greening and Democratizing Science. In M. L. J. Wissenburg & Yoram Levy (eds.), Liberal Democracy and Environmentalism: The End of Environmentalism? Routledge.
  17. Jon Beasley-Murray (2001). Anti-Fascism as Child's Play: The Political Line in the Laurels of Lake Constance. Angelaki 6 (1):185 – 196.
  18. Matt Beech (2006). The Political Philosophy of New Labour. Distributed in the U.S. By Palgrave Macmillan.
    Matt Beech traces the ideological roots of the Labour Party from its nineteenth century origins in the Labour Movement, through the twentieth century, until the years under Tony Blair. He claims that New Labour in power evolved as a revisionist social democratic government and traces its search for new political ideas both to the New Right and Old Labour. Using interviews with former Labour politicians, advisers and academics, he presents an original and comprehensive analysis of Labour's political philosophy.
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  19. Robert W. Bellah (1988). The Quest for the Self. Philosophy and Theology 2 (4):374-386.
    This article offers further exploration of themes first presented in Habits of the Heart. Following an analysis of Tocqueville’s critique of social and political individualism, I examine more positive views of individualism in the writings of Emerson and several contemporary thinkers. The closing section deals with the concept of individualism as it emerges in contemporary American society. This paper is a revised version of a talk delivered at Marquette University in the fall of 1987.
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  20. Seyla Benhabib (1995). The Strange Silence of Political Theory: Response. Political Theory 23 (4):674-681.
  21. Meghan Benton (2010). The Tyranny of the Enfranchised Majority? The Accountability of States to Their Non-Citizen Population. Res Publica 16 (4):397-413.
    The debate between legal constitutionalists and critics of constitutional rights and judicial review is an old and lively one. While the protection of minorities is a pivotal aspect of this debate, the protection of disenfranchised minorities has received little attention. Policy-focused discussion—of the merits of the Human Rights Act in Britain for example—often cites protection of non-citizen migrants, but the philosophical debate does not. Non-citizen residents or ‘denizens’ therefore provide an interesting test case for the theory of rights as trumps (...)
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  22. Alyssa R. Bernstein (2010). Review of Ripstein, Force and Freedom: Kant's Legal and Political Philosophy. [REVIEW] Journal of the History of Philosophy 48 (4):531-532.
    This superb, exemplary account of Immanuel Kant’s legal and political philosophy is essential reading not only for Kant scholars, but also for political philosophers and philosophers of law. Lucidly reasoned and written with crystalline clarity, the book is both accessible to non-specialists and a pleasure to read. Ripstein reveals the coherent, systematic structure of thought in Kant’s obscurely written Doctrine of Right, and goes beyond illumination to defense and development of Kant’s conception of equal freedom. In the course of doing (...)
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  23. Richard J. Bernstein (1992). The New Constellation: The Ethical-Political Horizons of Modernity/Postmodernity. Mit Press.
    Richard J. Bernstein is Vera List Professor of Philosophy at the New School for Social Research. The Essays: Philosophy, History, and Critique.
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  24. Buddhadeb Bhattacharyya (2003). Gandhi's Political Thought. In Krishna Roy (ed.), Political Philosophy: East & West. Centre of Advanced Study in Philosophy, Jadavpur University in Collaboration with Allied Publishers.
  25. Andrius Bielskis (2011). Alasdair MacIntyre and the Lithuanian New Left. In Paul Blackledge & Kelvin Knight (eds.), Virtue and Politics: Alasdair Macintyre's Revolutionary Aristotelianism. University of Notre Dame Press.
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  26. Andrius Bielskis (2005). Towards a Post-Modern Understanding of the Political: From Genealogy to Hermeneutics. Palgrave Macmillan.
    While claiming that liberalism is the dominant political theory and practice of modernity, this book provides two alternative post modern theoretical approaches to the political. Concentrating on Nietzsche's and Foucault's work, it offers a novel interpretation of their genealogical projects. It argues that genealogy can be applied to analyze different forms of cultural kitsch vis-à-vis the dominant political institutions of consumer capitalism. The problem with consumer capitalism is not so much that it exploits individuals, but that it fosters cheap human (...)
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  27. Colin Bird (2007). John Rawls, Lectures on the History of Political Philosophy:Lectures on the History of Political Philosophy. Ethics 117 (4):784-790.
  28. Paul Blackledge & Kelvin Knight (2011). Introduction : Towards a Virtuous Politics. In Paul Blackledge & Kelvin Knight (eds.), Virtue and Politics: Alasdair Macintyre's Revolutionary Aristotelianism. University of Notre Dame Press.
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  29. Paul Blackledge & Kelvin Knight (eds.) (2011). Virtue and Politics: Alasdair Macintyre's Revolutionary Aristotelianism. University of Notre Dame Press.
  30. Michele Bocchiola (2012). Liberalism, Containment, and Education. Philosophy and Public Issues - Filosofia E Questioni Pubbliche.
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  31. Michael Böhm (2008). Alain de Benoist: Denker der Nouvelle Droite. Edition Antaios.
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  32. Józef Borgosz (1975). National and Internationalist Aspects of Marxist Philosophy. Dialectics and Humanism 2 (1):199-206.
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  33. Tom Bottomore (1986). Is Rivalry Rational? Critical Review 1 (1):43-50.
    RIVALRY AND CENTRAL PLANNING: THE SOCIALIST CALCULATION DEBATE RECONSIDERED by Don Lavoie. New York: Cambridge University Press, 1985. 208 pp., $34.95.
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  34. Paul Bowman (2008). Politics on the Edges of Liberalism: Difference, Populism, Revolution, Agitation. Contemporary Political Theory 7 (3):343.
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  35. Wendy Brown (2006). American Nightmare: Neoliberalism, Neoconservatism, and De-Democratization. Political Theory 34 (6):690 - 714.
    Neoliberalism and neoconservatism are two distinct political rationalities in the contemporary United States. They have few overlapping formal characteristics, and even appear contradictory in many respects. Yet they converge not only in the current presidential administration but also in their de-democratizing effects. Their respective devaluation of political liberty, equality, substantive citizenship, and the rule of law in favor of governance according to market criteria on the one side, and valorization of state power for putatively moral ends on the other, undermines (...)
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  36. Dominic Bryan (2006). The Politics of Community. Critical Review of International Social and Political Philosophy 9 (4):603-617.
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  37. Krzysztof Brzechczyn (2008). On Two Predictions of the Collapse of Communism in Eastern Europe That is What Conditions of Making Accurate Predictions in History Are? Proceedings of the Xxii World Congress of Philosophy 38:15-22.
    The decline of communism in Eastern Europe in years 1989-1991 was a big surprise for Western Sovietology. The sudden disappearance of the object of research would undermine the reason of existence of the whole science. For this reason, in the first half of the 90s Western scientists tried to answer following question: why Sovietology was not able to predict the demise of communism. The purpose of my paper is not to make one more analysis of factors responsible for this failure (...)
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  38. Nicholas Bunnin (2005). Chinese Marxism. Contemporary Political Theory 4 (3):349.
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  39. Gideon Calder & Catriona McKinnon (2011). Introduction: Climate Change and Liberal Priorities. Critical Review of International Social and Political Philosophy 14 (2):91-97.
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  40. Dario Castiglione (2005). Republicanism and its Legacy. European Journal of Political Theory 4 (4):453.
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  41. Hervé A. Cavallera (2008). L'immagine Del Fascismo in Giovanni Gentile. Pensa Multimedia.
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  42. Jeffrey Church (2013). Friedrich Schiller on Republican Virtue and the Tragic Exemplar. European Journal of Political Theory 13 (1):1474885113483283.
    Scholars have recently argued that Friedrich Schiller makes a signal contribution to republican political theory in his view of “aesthetic education,” which offers a means of elevating self-interest to virtue. However, though this education is lauded in theory, it has been denigrated as implausible, irresponsible, or dangerous in practice. This paper argues that the criticisms rest on a faulty assumption that artistic objects constitute the sole substance of this “aesthetic education.” Through a reading of Schiller’s work throughout the 1790s, I (...)
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  43. J. Brooks Colburn (2000). The Libertarian Cancan. Journal of Social Philosophy 31 (1):44–50.
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  44. William E. Connolly (1983). Discipline, Politics, and Ambiguity. Political Theory 11 (3):325-341.
  45. Diana Coole (2003). Philosophy as Political Engagement: Revisiting Merleau-Ponty and Reopening the Communist Question. Contemporary Political Theory 2 (3):327.
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  46. Renato Cristi (2011). Schmitt on Constituent Power and the Monarchical Principle. Constellations 18 (3):352-364.
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  47. George Crowder (2006). Value Pluralism and Communitarianism. Contemporary Political Theory 5 (4):405.
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  48. William M. Curtis (2007). Liberals and Pluralists: Charles Taylor Vs John Gray. Contemporary Political Theory 6 (1):86.
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  49. Fred D'Agostino (1996). Free Public Reason: Making It Up as We Go. Oxford University Press.
    Free Public Reason examines the idea of public justification, stressing its importance but also questioning the coherence of the concept itself. Although public justification is employed in the work of theorists such as John Rawls, Jeremy Waldron, Thomas Nagel, and others, it has received little attention on its own as a philosophical concept. In this book Fred D'Agostino shows that the concept is composed of various values, interests, and notions of the good, and that no ranking of these is possible. (...)
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  50. Thomas Davidson (1897). Book Review: La Politique de Saint Thomas d'Aquin. Edouard Crahay. [REVIEW] Ethics 7 (3):394-.
    Thomas Davidson's review on Edouard Crahay's book on the politics of St. Thomas.
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