Search results for 'Anarchism' (try it on Scholar)

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  1. Luara Ferracioli (2015). The Anarchist's Myth: Autonomy, Children, and State Legitimacy. Hypatia 30 (1):370-385.
    Philosophical anarchists have made their living criticizing theories of state legitimacy and the duty to obey the law. The most prominent theories of state legitimacy have been called into doubt by the anarchists' insistence that citizens' lack of consent to the state renders the whole justificatory enterprise futile. Autonomy requires consent, they argue, and justification must respect autonomy. In this essay, I want to call into question the weight of consent in protecting our capacity for autonomy. I argue that if (...)
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  2. Lajos L. Brons (2015). Anarchism as Metaphilosophy. The Science of Mind 53:139-158.
    Philosophy once started as the critical reflection on relatively ordinary human concerns. Increasing specialization has moved the discipline farther and farther away from these concerns, however, undermining its relevance outside the academy, but has also resulting in an ever increasing fragmentation. This fragmentation has further divided the field into a large number of esoteric communities that hardly understand each other. "Further divided", because philosophy was already divided into schools and traditions that seem to speak mutually unintelligible languages. In addition to (...)
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  3. Kenneth M. Ehrenberg (2011). The Anarchist Official: A Problem for Legal Positivism. Australian Journal of Legal Philosophy 36:89-112.
    I examine the impact of the presence of anarchists among key legal officials upon the legal positivist theories of H.L.A. Hart and Joseph Raz. For purposes of this paper, an anarchist is one who believes that the law cannot successfully obligate or create reasons for action beyond prudential reasons, such as avoiding sanction. I show that both versions of positivism require key legal officials to endorse the law in some way, and that if a legal system can continue to exist (...)
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  4.  61
    Guido J. M. Verstraeten & Willem W. Verstraeten (2014). Eco-Refuges as Anarchist’s Promised Land or the End of Dialectical Anarchism. Asian Journal of Humanities and Social Studies 2 (6):781-788.
    Since the early Medieval Time people contested theological legitimation and rational discursive discours on authority as well as retreated to refuges to escape from any secular or ecclesiastical authority. Modern attempts formulated rational legitimation of authority in several ways: pragmatic authority by Monteigne, Bodin and Hobbes, or the contract authority of Locke and Rousseou. However, Enlightened Anarchism, first formulated in 1793 by the English philosopher William Godwin fulminated against all rational restrictions of human freedom and self-determination. However, we do (...)
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  5.  42
    Bruno Leipold (2015). Political Anarchism and Raz’s Theory of Authority. Res Publica 21 (3):309-329.
    This article argues that using Joseph Raz’s service conception of authority to reject philosophical anarchism can be affected by political anarchism. Whereas philosophical anarchism only denies the authority of the state, political anarchism claims that anarchism is a better alternative to the state. Raz’s theory holds that an institution has authority if it enables people to better conform with reason. I argue that there are cases where anarchism is an existing alternative to the state (...)
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  6.  52
    Ian Werkheiser (2013). Domination and Consumption: An Examination of Veganism, Anarchism, and Ecofeminism. Journal of Existential and Phenomenological Theory and Culture 8 (2):135-160.
    Anarchism provides a useful set of theoretical tools for understanding and resisting our culture’s treatment of non-human animals. However, some points of disagreement exist in anarchist discourse, such as the question of veganism. In this paper I will use the debate around veganism as a way of exploring the anarchist discourse on non-human animals, how that discourse can benefit more mainstream work on non-human animals, and how work coming out of mainstream environmental discourse, in particular the ecofeminist work of (...)
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  7.  33
    Ryan Windeknecht (2012). Law Without Legitimacy or Justification? The Flawed Foundations of Philosophical Anarchism. Res Publica 18 (2):173-188.
    In this article, I examine A. John Simmons’s philosophical anarchism, and specifically, the problems that result from the combination of its three foundational principles: the strong correlativity of legitimacy rights and political obligations; the strict distinction between justified existence and legitimate authority; and the doctrine of personal consent, more precisely, its supporting assumptions about the natural freedom of individuals and the non-natural states into which individuals are born. As I argue, these assumptions, when combined with the strong correlativity and (...)
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  8.  39
    Chaim Gans (1992). Philosophical Anarchism and Political Disobedience. Cambridge University Press.
    This book examines the central questions concerning the duty to obey the law: the meaning of this duty; whether and where it should be acknowledged; and whether and when it should be disregarded. Many contemporary philosophers deny the very existence of this duty, but take a cautious stance toward political disobedience. This 'toothless anarchism', Professor Gans argues, should be discarded in favour of a converse position confirming the existence of a duty to obey the law which can be outweighed (...)
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  9. Todd May (1994). The Political Philosophy of Poststructuralist Anarchism. Penn State University Press.
    The political writings of the French poststructuralists have eluded articulation in the broader framework of general political philosophy primarily because of the pervasive tendency to define politics along a single parameter: the balance between state power and individual rights in liberalism and the focus on economic justice as a goal in Marxism. What poststructuralists like Michel Foucault, Gilles Deleuze, and Jean-François Lyotard offer instead is a political philosophy that can be called tactical: it emphasizes that power emerges from many different (...)
     
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  10.  66
    Bertrand Russell (1919). Proposed Roads to Freedom: Socialism, Anarchism and Syndicalism. Henry Holt and Company.
    What is perhaps most remarkable in regard to both Socialism and Anarchism is the association of a widespread popular movement with ideals for a better world. The ideals have been elaborated, in the first instance, by solitary writers of books, and yet powerful sections of the wage-earning classes have accepted them as their guide in the practical affairs of the world. In regard to Socialism this is evident; but in regard to Anarchism it is only true with some (...)
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  11.  42
    Jacob Blumenfeld, Chiara Bottici & Simon Critchley (2013). The Anarchist Turn.
    The concept of anarchy is often presented as a recipe for pure disorder. The Anarchist Turn brings together innovative and fresh perspectives on anarchism to argue that in fact it represents a form of collective, truly democratic social organisation. The book shows how in the last decade the negative caricature of anarchy has begun to crack. Globalisation and the social movements it spawned have proved what anarchists have long been advocating: an anarchical order is not just desirable, but also (...)
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  12.  45
    Robert Louis Hoffman (ed.) (1970). Anarchism as Political Philosophy. Aldinetransaction.
    Against these are set pieces that argue anarchisms impossibility and estimate its relevance to social change.The debate format of Anarchism introduces the ...
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  13. Mario Günther, A Defence of Falsificationism Against Feyerabend's Epistemological Anarchism Using the Example of Galilei's Observations with the Telescope.
    I confront Feyerabend's position and critical rationalism in order to have a foundation or starting point for my (historical) investigation. The main difference of his position towards falsificationism is the belief that different theories cannot be discussed rationally. Feyerabend is convinced that Galilei's observations with the telescope in the historical context of the Copernican revolution supports his criticism. In particular, he argues that the Copernican theory was supported by deficient hypotheses, and falsifications were disposed by ad hoc hypotheses and propaganda. (...)
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  14.  70
    Robert Bass (2005). Book Review: The Debates of Liberty: An Overview of Individualist Anarchism, 1881-1908. By Wendy McElroy. [REVIEW] Journal of Libertarian Studies 19 (3):99-101.
    There was a period in the latter nineteenth century when a distinctively American kind of radicalism flourished, a time when key thinkers could be called, and called themselves, individualists, libertarians, anarchists, and socialists all at once. McElroy gives us a window on the people and times involved. But her work is of more than antiquarian interest: their debates and the issues they faced often sound strikingly modern.
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  15.  29
    Emma Goldman (1969). Anarchism and Other Essays.
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  16.  20
    Charles Sayward (1982). Anarchism and Rights Violations. Critica 14 (40):105-116.
    The justification of the existence of the state should precede the justification of any particular organization of the state. The paper tries to give a clear argument facing anyone who sets out to do the first thing, which is to justify the existence of the state. The problem facing such a person is to identify which premise of the argument is false and explain why it is false.
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  17. L. Susan Brown (1993). The Politics of Individualism Liberalism, Liberal Feminism and Anarchism. Monograph Collection (Matt - Pseudo).
     
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  18. Jamie Heckert & Richard Cleminson (eds.) (2011). Anarchism & Sexuality: Ethics, Relationships and Power. Routledge.
     
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  19.  38
    Paul McLaughlin (2002). Mikhail Bakunin: The Philosophical Basis of His Theory of Anarchism. Algora Pub..
    The first English-language philosophical study of Mikhail Bakunin, this book examines the philosophical foundations of Bakunin?
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  20. Walter Block (2007). Anarchism and Minarchism; No Rapprochement Possible: Reply to Tibor Machan. Journal of Libertarian Studies 21 (1):61-90.
    THERE HAS BEEN FOR MANY years a tension between the anarcho-capitalist or free-market anarchist, and the limited government or minarchist wings of the libertarian movement. This dispute has both enriched debate within such institutions as the Libertarian Party, the International Society of Individual Liberty, the Ludwig von Mises Institute, and the Cato Institute, and magazines such as Liberty and Reason, and has engendered greater insights as to the core of the overall philosophy shared by both.1 While this intralibertarian debate has (...)
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  21. Jonathan Y. Tsou (2003). Reconsidering Feyerabend's 'Anarchism'. Perspectives on Science 11 (2):208-235.
    This paper explores Paul Feyerabend's (1924-1994) skeptical arguments for "anarchism" in his early writings between 1960 to 1975. Feyerabend's position is encapsulated by his well-known suggestion that the only principle for scientific method that can be defended under all circumstances is: "anything goes." I present Feyerabend's anarchism as a recommendation for pluralism that assumes a realist view of scientific theories. The aims of this paper are threefold: (1) to present a defensible view of Feyerabend's anarchism and its (...)
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  22. A. John Simmons, Philosophical Anarchism.
    Anarchist political philosophers normally include in their theories (or implicitly rely upon) a vision of a social life very different than the life experienced by most persons today. Theirs is a vision of autonomous, noncoercive, productive interaction among equals, liberated from and without need for distinctively political institutions, such as formal legal systems or governments or the state. This "positive" part of anarchist theories, this vision of the good social life, will be discussed only indirectly in this essay. Rather, I (...)
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  23.  6
    Elizabeth Frazer & Kimberly Hutchings (forthcoming). Anarchist Ambivalence: Politics and Violence in the Thought of Bakunin, Tolstoy and Kropotkin. European Journal of Political Theory:1474885116634087.
    There appear to be striking contradictions between different strands of anarchist thought with respect to violence – anarchism can justify it, or condemn it, can be associated with both violent action and pacifism. The anarchist thinkers studied here saw themselves as facing up to the realities of violence in politics – the violence of state power, and the destructiveness of instrumental uses of physical power as a revolutionary political weapon. Bakunin, Tolstoy and Kropotkin all express ambivalence about violence in (...)
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  24.  2
    Jeremy Arnold (2016). Philosophical Anarchism and the Paradox of Politics. European Journal of Political Theory 15 (3):293-311.
    In this paper, I compare two prominent positions within contemporary “Analytic” and “Continental” political philosophy: philosophical anarchism and the paradox of politics. I compare each through an analysis of their respective criticisms of state legitimacy and the internal difficulties each position has in accounting for the legitimacy of state violence. I argue that these internal difficulties force each position to ask questions and criticize assumptions commonly found in the other position. I hope to show through this comparison that work (...)
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  25. Roderick T. Long, Libertarian Anarchism: Responses to ten Objections.
    I want to talk about some of the main objections that have been given to libertarian anarchism and my attempts to answer them. But before I start giving objections and trying to answer them, there is no point in trying to answer objections to a view unless you have given some positive reason to hold the view in the first place. So, I just want to say briefly what I think the positive case is for it before going on (...)
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  26.  12
    Abraham DeLeon (2008). Oh No, Not the “A” Word! Proposing an “Anarchism” for Education. Educational Studies 44 (2):122-141.
    Anarchist theory has a long-standing history in political theory, sociology, and philosophy. As a radical discourse, anarchist theory pushes educators and researchers towards new conceptualizations of community, theory, and praxis. Early writers, like Joseph Proudhoun and Emma Goldman, to more contemporary anarchists, such as Noam Chomsky, have established anarchist theory as an important school of thought that sits outside the Marxist discourses that have dominated the radical academic scene. Today, anarchists have been responsible for staging effective protests (specifically, Seattle, 1999) (...)
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  27.  98
    Steven Peterson (1987). Moral Development and Critiques of Anarchism. Journal of Libertarian Studies 8 (2):237-245.
    Anarchism, literally, means "without authority," although it is most commonly defined as a system in which social order is maintained voluntaristically, without the presence of a state or any other coercive mechanisms. There are many varieties of anarchism, and it is difficult in just one brief paragraph to specify the central beliefs. Nonetheless, there are some widely shared assertions, among which are (l) the primacy of individual sovereignty; (2) the opposition to coercive authority of any kind impinging upon (...)
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  28.  12
    Gerald Dworkin (1971). In Defense of Anarchism. [REVIEW] Journal of Philosophy 68 (18):561-567.
    A critical review of R.P. Wolff's book In Defense of Anarchism.
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  29.  17
    Jeremy Arnold (2014). Philosophical Anarchism and the Paradox of Politics. European Journal of Political Theory:1474885114562976.
    In this paper, I compare two prominent positions within contemporary "Analytic" and "Continental" political philosophy: philosophical anarchism and the paradox of politics. I compare each through an analysis of their respective criticisms of state legitimacy and the internal difficulties each position has in accounting for the legitimacy of state violence. I argue that these internal difficulties force each position to ask questions and criticize assumptions commonly found in the other position. I hope to show through this comparison that work (...)
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  30. Jamie Heckert (2010). Listening, Caring, Becoming: Anarchism as an Ethics of Direct Relationships. In Benjamin Franks & Matthew Wilson (eds.), Anarchism & Moral Philosophy. Palgrave 186--207.
     
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  31.  20
    Francesco Barone (1972). Protocol Sentences and Scientific Anarchism. Grazer Philosophische Studien 16:327-345.
    Contrary to a common opinion, some theses of scientific anarchism are historically connected not only to Popper's and "second" Wittgenstein's thoughts, but also to some ideas affirmed by the advocates of "physicalism" (like Neurath) during the neopositivistie debate on protocol sentences. The common basis of "physicalism" and "anarchism" is a repulse of the "atomistic" theory of meaning. That is making more adequate the epistemological description of knowledge. But both Neurath and Feyerabend err in thinking that this repulse entails (...)
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  32.  13
    Gary Chartier (2009). In Defence of the Anarchist. Oxford Journal of Legal Studies 29 (1):115-138.
    Mark Murphy contends that, whatever the merits of any philosophical argument for anarchism, most people are obligated to obey the law. Murphy defends a moral argument designed to show that most people in reasonably just political communities are obligated to obey the law. And he advances epistemological arguments calculated to support two key claims. First, people who believe they are obligated to obey the law are entitled to retain their belief in the face of anarchist criticism. Second, a credible (...)
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  33.  2
    Elizabeth J. Frazer (forthcoming). The Diversity of Tactics: Anarchism and Political Power. European Journal of Political Theory:1474885115627558.
    This review essay focusses on Gelderloos's normative theory of diversity of tactics. The book is worth serious attention by political theorists because of its sustained analysis of violence, nonviolence, tactics and strategy, but the normative theory fails. The essay endorses Gelderloos's nuanced analysis of the violence-nonviolence distinction and aspects of his account of tactics-strategy-goals. But the concepts ‘state' and ‘politics' are both treated by him in an overly simple way. Although aspects of his account show how complex any state-society distinction (...)
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  34.  19
    Peter T. Leeson (2012). Poking Hobbes in the Eye a Plea for Mechanism in Anarchist History. Common Knowledge 18 (3):541-546.
    James C. Scott’s The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia argues that the Zomia people of Southeast Asia consciously chose to live without government and that their choice was sensible. Yet basic economic reasoning, reflected in Hobbes’s classic account of anarchy and the state’s emergence, suggests that life without government would be far worse than life with government, leading people to universally choose the latter. To reconcile Scott’s account of the Zomia peoples’ choice with (...)
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  35.  62
    Helga Varden (2009). Nozick's Reply to the Anarchist. Law and Philosophy 28 (6):585 - 616.
    Central to Nozick’s Anarchy, State and Utopia is a defense of the legitimacy of the minimal state’s use of coercion against anarchist objections. Individuals acting within their natural rights can establish the state without committing wrongdoing against those who disagree. Nozick attempts to show that even with a natural executive right, individuals need not actually consent to incur political obligations. Nozick’s argument relies on an account of compensation to remedy the infringement of the non-consenters’ procedural rights. Compensation, however, cannot remedy (...)
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  36.  36
    Richard Cleminson (2008). Eugenics Without the State: Anarchism in Catalonia, 1900–1937. Studies in History and Philosophy of Science Part C 39 (2):232-239.
    Current historiography has considered eugenics to be an emanation from state structures or a movement which sought to appeal to the state in order to implement eugenic reform. This paper examines the limitations of that view and argues that it is necessary to expand our horizons to consider particularly working-class eugenics movements that were based on the dissemination of knowledge about sex and which did not aspire to positions of political power. The paper argues that anarchism, with its contradictory (...)
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  37.  18
    Mark Wolfmeyer (2012). In Defense of Mathematics and its Place in Anarchist Education. Educational Studies 48 (1):39-51.
    This article reclaims mathematics from the measures of profit and control by first presenting an anarchist analysis of mathematics? status quo societal uses and pedagogic activities. From this analysis, a vision for an anarchist math education is developed, as well as suggestions for how government school practitioners sympathetic to anarchism can insert this vision into their current work. Aspects to this vision include teacher autonomy, freedom from hierarchical curriculum structure and math class as a non-coercive, happy place. Finally, mathematics (...)
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  38.  15
    Samuel Clark, Kicking Against the Pricks : Anarchist Perfectionism and the Conditions of Independence.
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  39.  15
    Ray Monk (2007). Bourgeois, Bolshevist or Anarchist?: The Reception of Wittgenstein's Philosophy of Mathematics. In Guy Kahane, Edward Kanterian & Oskari Kuusela (eds.), Wittgenstein and His Interpreters: Essays in Memory of Gordon Baker. Blackwell Pub.
    Introduction 1. Perspectives on Wittgenstein: An Intermittently Opinionated Survey: Hans-Johann Glock. 2. Wittgenstein's Method: Ridding People of Philosophical Prejudices: Katherine Morris. 3. Gordon Baker's Late Interpretation of Wittgenstein: P. M. S. Hacker. 4. The Interpretation of the Philosophical Investigations: Style, Therapy, Nachlass: Alois Pichler. 5. Ways of Reading Wittgenstein: Observations on Certain Uses of the Word 'Metaphysics': Joachim Schulte. 6. Metaphysical/Everyday Use: A Note on a Late Paper by Gordon Baker: Hilary Putnam. 7. Wittgenstein and Transcendental Idealism: A. W. Moore. (...)
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  40.  14
    Michael Seidman (2012). An Anarchist History is It “Group Versus State” or “Individual Versus Society”? Common Knowledge 18 (3):538-540.
    According to James C. Scott, in The Art of Not Being Governed, the resistance of Southeast Asian “hill peoples” to state subordination manifested itself in their deliberate abandonment of both sedentary agriculture and literacy. He argues that “tribality” (group-generated state evasion) is the polar opposite of “peasantry” (state-controlled agriculture). The hill peoples’ foraging and swiddening were thus political choices. Scott’s anthropological and geographical approach to these historical studies is admirable, but, despite his book’s subtitle (An Anarchist History of Upland Southeast (...)
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  41.  35
    Marja Härmänmaa (2009). Beyond Anarchism: Marinetti's Futurist (Anti-)Utopia of Individualism and 'Artocracy'. The European Legacy 14 (7):857-871.
    This article surveys Filippo Tommaso Marinetti's social utopia from the inception of Futurism until its end during World War II, contextualizing it in relation to the various diffused anarchistic ideologies of European artists and intellectuals. From the second half of the nineteenth century onward radical politics and the artistic avant-garde were in close dialogue. Max Stirner's individual anarchy held a special appeal to modernist artists, including Gabriele D'Annunzio and Marinetti. Marinetti's aim of renovating Italy's cultural and political life initially led (...)
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  42.  12
    O. A. Naumenko (2008). Historical and Humanistic Value of Views of Theorists of Russian Anarchism. Proceedings of the Xxii World Congress of Philosophy 16:191-195.
    The World abounds with infinite crimes, technogenic accidents, acts of nature, etc. And very often, speaking about infringement of laws, use a word "anarchy". In consciousness of one people this concept associates with fear, personifies something mad, uncontrollable, and not giving in to the control. In consciousness ofothers - it means permissiveness, impunity for any acts and even crimes. The philosopher, in my opinion, is the avocate of a historical value and validity. And consequently it is necessary to observe these (...)
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  43.  8
    O. A. Naumenko (2008). Historical and Humanistic Value of Views of Theorists of Russian Anarchism. Proceedings of the Xxii World Congress of Philosophy 16:191-195.
    The World abounds with infinite crimes, technogenic accidents, acts of nature, etc. And very often, speaking about infringement of laws, use a word "anarchy". In consciousness of one people this concept associates with fear, personifies something mad, uncontrollable, and not giving in to the control. In consciousness ofothers - it means permissiveness, impunity for any acts and even crimes. The philosopher, in my opinion, is the avocate of a historical value and validity. And consequently it is necessary to observe these (...)
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  44.  13
    Christopher Roberson (1998). The State as Rational Authority: An Anarchist Justification of Government. Oxford Journal of Legal Studies 18 (4):617-630.
    Joseph Raz's defence of government is grounded in his ‘normal justification thesis’. This thesis justifies the exercise of state authority in just those cases where subjects are more likely to fulfill their duties by obeying the state than by carrying out their own deliberations. I argue that the assumptions underlying this argument are importantly similar to those made by the Enlightenment anarchist philosopher William Godwin. Raz's arguments can supplement Godwin's political theory, producing an argument which, though grounded in anarchist principles, (...)
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  45.  27
    Helga Varden (2009). Nozick's Reply to the Anarchist What He Said and What He Should Have Said About Procedural Rights. Law and Philosophy 28 (6):585-616.
    Central to Nozick’s Anarchy, State and Utopia is a defense of the legitimacy of the minimal state’s use of coercion against anarchist objections. Individuals acting within their natural rights can establish the state without committing wrongdoing against those who disagree. Nozick attempts to show that even with a natural executive right, individuals need not actually consent to incur political obligations. Nozick’s argument relies on an account of compensation to remedy the infringement of the non-consenters’ procedural rights. Compensation, however, cannot remedy (...)
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  46.  24
    S. Clark, Living Without Domination: The Possibility of an Anarchist Utopia.
    The book is distinctive in bringing the rigour of analytic political philosophy to anarchism, which is all too often dismissed out of hand or skated over in ...
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  47. Nathan Jun (2010). Anarchist Philosophy: Past, Problems and Prospects. In Benjamin Franks & Matthew Wilson (eds.), Anarchism & Moral Philosophy. Palgrave 45--66.
     
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  48.  21
    Jennifer Logue & Cris Mayo (2009). Imagining the Future: What Anarchism Brings to Education. Journal of Philosophy of Education 43 (1):159-165.
    The authors review Judith Suissa's provocative book, Anarchism and Education: A Philosophical Perspective, a text that demonstrates the central role of education in anarchist theory. Suissa compellingly argues against the charges that anarchism is overly idealistic and impractical, instead seeing its potential for innovative and liberatory educational change. The authors suggest, however, that an enhanced conversation among critical pedagogy, antiracist pedagogy and anarchist thinking on education can help to show both the continued relevance of radical and creative thinking, (...)
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  49. Jones Irwin (2010). A Well-Being Out of Nihilism: On the Affinities Between Nietzsche and Anarchist Thought. In Benjamin Franks & Matthew Wilson (eds.), Anarchism & Moral Philosophy. Palgrave 208.
     
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  50.  10
    Robert Graham (1985). Anarchism: A Theoretical Analysis. Telos: Critical Theory of the Contemporary 1985 (64):197-202.
    Anarchism has not been well served by the academy, but if the books under review are any indication, perhaps things are changing. Alan Ritter's Anarchism: A Theoretical Analysis and Michael Taylor's Community, Anarchy and Liberty both make original contributions to anarchist theory, while David Miller's Anarchism constitutes a thorough and competent introduction to the subject. Ostensibly providing an analysis of classical anarchist theory as developed by Godwin, Proudhon, Bakunin and Kropotkin, Ritter has in fact achieved a modest (...)
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