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  1. Christian Barry (2011). Immigration and Global Justice. Global Justice Theory Practice Rhetoric 4 (1):30-38.
  2. Nuria Sara Miras Boronat (2011). Dewey and the Task Before Us: The Making of the Democratic Experience. [REVIEW] European Journal of Pragmatism and American Philosophy (1):181-186.
    Review of essays by Bernstein, in translation. This book review could also be entitled “John Dewey: Old and New”, recalling a distant resemblance to one of the most well known books of Dewey, Individualism Old and New (1930). But in this case the subject pursued under this title would be the development in the reception of John Dewey’s work in the past century. This is a genuine hermeneutical reflection on the significance of one of the most important American intellectuals in (...)
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  3. Adriana Cavarero (2002). Politicizing Theory. Political Theory 30 (4):506-532.
  4. Roberto Frega & Fabrizio Trifirò (eds.) (2010). Pragmatism and Democracy. Ethics & Politics, 12, 1 2010.
  5. Thalia Fung (2006). Philosophy: A New Knowledge and an Alternative Political Science. The Proceedings of the Twenty-First World Congress of Philosophy 2:23-27.
    Philosophy can enhance communication among new forms of knowledge, existing ones, and those that will arise in light of the heuristic possibilities of the revolutions in science, technology, and thought; it can turn to a reevaluation of all of the culture that humanity has produced for its own welfare and can prevent the loss of the differentiating essences of diverse social groups. In the conjugation of the forms of knowledge, I am interested in the relationship that has emerged between specialized (...)
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  6. Matthew Lister (2011). Review of Gerald Gaus, The Order of Public Reason. [REVIEW] Notre Dame Philosophical Review.
  7. Nicholas Maxwell (2013). Does Philosophy Betray Both Reason and Humanity? Changed Without the Author's Knowledge To: 'Knowledge or Wisdom?'. The Philosophers' Magazine (62):17-18.
    A bad philosophy of inquiry, built into the intellectual/institutional structure of universities round the world, betrays both reason and humanity.
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  8. Nicholas Maxwell (2013). Misconceptions Concerning Wisdom. Journal of Modern Wisdom 2:92-97.
    If our concern is to help wisdom to flourish in the world, then the central task before us is to transform academia so that it takes up its proper task of seeking and promoting wisdom instead of just acquiring knowledge. Improving knowledge about wisdom is no substitute; nor is the endeavour of searching for the correct definition of wisdom.
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  9. Nicholas Maxwell (2008). Are Philosophers Responsible for Global Warming? Philosophy Now 65 (65):12-13.
    The suggestion that philosophers are responsible for global warming seems, on the face of it, absurd. However, that we might cause global warming has been known for over a century. If we had had in existence a more rigorous kind of academic inquiry devoted to promoting human welfare, giving priority to problems of living, humanity might have become aware of the dangers of global warming long ago, and might have taken steps to meet these dangers decades ago. That we do (...)
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  10. Samuel McCormick (2009). The Political Identity of the Philosopher: Resistance, Relative Power, and the Endurance of Potential. Philosophy and Rhetoric 42 (1):pp. 72-91.
  11. Jack Reynolds (forthcoming). Existentialism, Philosophy Of. In Michael T. Gibbons (ed.), Encyclopedia of Political Thought. Wiley-Blackwell.
    This chapter examines the connections between French existentialism and politics. Fellow travellers like Sartre, Merleau-Ponty, and de Beauvoir saw themselves as engaging with two theoretical trajectories that for them dominated the mid-twentieth century intellectual milieu, one of which was ostensibly apolitical (phenomenology), the other of which involved a politicised understanding of philosophy (Marxism). Part of the motivation behind renewing phenomenology as existential phenomenology, as opposed to classical Husserlian phenomenology, was to allow them both to comprehend what was taking place during (...)
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  12. Enzo Rossi (2010). Reality and Imagination in Political Theory and Practice: On Raymond Geuss’s Realism. [REVIEW] European Journal of Political Theory 9 (4):504-512.
    Can political theory be action-guiding without relying on pre-political normative commitments? I answer that question affirmatively by unpacking two related tenets of Raymond Geuss’ political realism: the view that political philosophy should not be a branch of ethics, and the ensuing empirically-informed conception of legitimacy. I argue that the former idea can be made sense of by reference to Hobbes’ account of authorization, and that realist legitimacy can be normatively salient in so far as it stands in the correct relation (...)
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  13. Enzo Rossi & Matt Sleat (forthcoming). Realism in Normative Political Theory. Philosophy Compass.
    This paper provides a critical overview of the realist current in contemporary political philosophy. We define political realism on the basis of its attempt to give varying degrees of autonomy to politics as a sphere of human activity, in large part through its exploration of the sources of normativity appropriate for the political, and so distinguish sharply between political realism and non-ideal theory. We then identify and discuss four key arguments advanced by political realists: from ideology, from the relationship of (...)
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  14. Julius Sensat (1986). Recasting Marxism: Habermas's Proposals. In Piotr Buczkowski & Andrzej Klawiter (eds.), Theories of Ideology and Ideology of Theories. Rodopi.
  15. Marco Solinas (2010). Review of Bert van den Brink and David Owen (eds.), Recognition and Power. Axel Honneth and the Tradition of Critical Social Theory. [REVIEW] Iride (59):223-224.
  16. Marco Solinas (2009). Review of Hauke Brunkhorst, Habermas. [REVIEW] Iride (56):253-254.
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  17. Stuart White & Martin O'Neill (2013). That Was the New Labour That Wasn't. Fabian Review.
    The New Labour we got was different from the New Labour that might have been, had the reform agenda associated with stakeholding and pluralism in the early-1990s been fully realised. We investigate the road not taken and what it means for ‘one nation’ Labour.
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