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  1.  2
    Aryeh Botwinick & William E. Connolly (eds.) (2001). Democracy and Vision: Sheldon Wolin and the Vicissitudes of the Political. Princeton University Press.
    These essays--and an introduction by William Connolly that lucidly outlines Wolin's thought and the deep uncertainty about political theory in the 1960s that did much to inspire his work--offer unprecedented insights into Wolin's lament ...
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  2.  21
    Aryeh Botwinick (1986). Wittgenstein and Scepticism. Philosophy Research Archives 12:163-176.
    A unifying perspective to bring to bear on Wittgenstein’s thought is that it represents a continual grappling with the problem of formulating a consistent version of scepticism--one that would not succumb to the charge of being self-refuting. His ultimate resolution of this problem hinges upon the precise content to be invested in his famous philosophical doctrine of the priority of Gezeigt (showing) over Gezagt (saying). I shall argue for a democratic participatory gloss of this doctrine as offering the most satisfactory (...)
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  3.  46
    Aryeh Botwinick (2008). Maimonides' Confrontation with Mysticism (Review). Philosophy East and West 58 (3):pp. 415-420.
  4.  19
    Aryeh Botwinick (1981). Politics in a World of Scarcity: Theories of Justice and Political Obligation. Journal of Social Philosophy 12 (3):7-15.
  5.  10
    Aryeh Botwinick (2012). Liberal Democracy, Negative Theory, and Circularity: Plato and John Rawls. Telos: Critical Theory of the Contemporary 2012 (161):29-50.
    In this paper, I would like to argue that the best kind of philosophical defense of democracy is one that is worked out within the framework of negative theory. In a post-metaphysical intellectual climate, negative theory enables us to theorize the best defense of democracy possible. I am using the phrase “negative theory” on analogy with the term negative theology. Just as negative theology argues that we can only indefinitely say what God is not but cannot pinpoint in a positive (...)
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  6.  7
    Aryeh Botwinick (2006). A Monotheistic Ethics: The Mishnah of Ben Zoma as a Case in Point. Telos: Critical Theory of the Contemporary 2006 (134):83-94.
    Ben Zoma's mishnah is astounding from a number of different but interrelated perspectives. He indirectly addresses four of the most central, vexing questions emerging out of human experience—What is wisdom, knowledge, truth? What is strength, power, courage? What is wealth, exalted status? What is honor, reputation?—and manages to turn the questions on their head and resist answering them. His first move in this strategy of resistance is to transform inquiry into these various qualities and attributes into an investigation of the (...)
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  7.  3
    Aryeh Botwinick, Hume On Is-Ought: A Reinterpretation.
  8.  6
    Aryeh Botwinick (2006). Emmanuel Levinas's Otherwise Than Being, the Phenomenology Project, and Skepticism. Telos: Critical Theory of the Contemporary 2006 (134):95-117.
  9. Aryeh Botwinick (1981). Wittgenstein and Historical Understanding. Monograph Collection (Matt - Pseudo).
     
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  10.  14
    Aryeh Botwinick (1983). Hobbes's Concept of Law and Representation: Some Reflections on Past and Future. Journal of Social Philosophy 14 (1):34-51.
  11. Aryeh Botwinick (2001). Post-Shoah Political Theology. Telos: Critical Theory of the Contemporary 2001 (121):55-72.
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  12. Aryeh Botwinick (2008). The Politics and Philosophy of Michael Oakeshott. [REVIEW] Political Theory 36 (3):479-485.
     
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  13.  2
    Aryeh Botwinick (2010). Chapter 5. Philosophy of Conversation and Philosophy of Personal Identity. In Michael Oakeshott's Skepticism. Princeton University Press 132-193.
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  14.  8
    Aryeh Botwinick (1977). Typologies of Theories of Justice and Political Obligation and the Vision of a No-Growth Society. World Futures 15 (3):289-297.
    (1977). Typologies of theories of justice and political obligation and the vision of a no‐growth society. World Futures: Vol. 15, Ethics and World Order, pp. 289-297.
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  15.  3
    Aryeh Botwinick (2007). The Qu'ran as a Negative Theological Text: The Evidence of Sura II. Telos: Critical Theory of the Contemporary 2007 (138):69-95.
    1. Introduction In the post 9/11 political world, many commentators have pointed to the need for locating and exploring cultural continuities between Islam and the West by way of defusing Samuel Huntington's thesis of a “clash of civilizations,” which seemed to have been given such explosive corroboration by the events of 9/11. It seems to me that one of the most promising ways of doing this is to investigate whether—and to what extent—the Qu'ran can be interpreted as a negative theological (...)
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  16.  3
    Aryeh Botwinick (2010). Shakespeare in Advance of Hobbes: Pathways to the Modernization of the European Psyche as Charted in The Merchant of Venice. Telos: Critical Theory of the Contemporary 2010 (153):132-159.
    ExcerptI. The Action of the Play: The Playacting Character of Human Life Antonio, the “Merchant of Venice,” in speaking to his friend Gratiano at the beginning of the play, says: “I hold the world but as the world, Gratiano: / A stage where every man must play a part, / And mine a sad one” (1.1.77–79).1 The Merchant of Venice, which is a play, is (as Shakespeare announces at the outset) about the inescapability and insurmountability of playacting as the substance (...)
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  17.  3
    Aryeh Botwinick (1998). Religion and Secularism in Liberalism. Telos: Critical Theory of the Contemporary 1998 (113):79-104.
    Emmanuel Levinas has provided a hermeneutical key for reinterpreting the Western intellectual tradition. Certain recurring conundrums of Western philosophy led him to regard ethics above all other modes of inquiry and to emphasize infinity rather than totality. Yet, the primacy of the ethical cannot do what he wants it to do. To reinterpret the Western intellectual tradition, it is necessary to shift emphasis to the distinction between infinity and totality. This highlights the religious dimension of secularism, i.e., how modern liberalism (...)
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  18.  9
    Aryeh Botwinick (1977). A Case for Hume's Nonutilitarianism. Journal of the History of Philosophy 15 (4):423.
  19.  1
    Aryeh Botwinick (2010). Contents. In Michael Oakeshott's Skepticism. Princeton University Press
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  20.  2
    Aryeh Botwinick (1988). A Neo-Pragmatist Defense of Democratic Participation. Journal of Social Philosophy 19 (2):63-79.
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  21. Aryeh Botwinick (2005). Same/Other Versus Friend/Enemy: Levinas Contra Schmitt. Telos: Critical Theory of the Contemporary 2005 (132):46-63.
     
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  22.  1
    Aryeh Botwinick (2002). Does the Bible Legitimate Israeli Settlements? Telos: Critical Theory of the Contemporary 2002 (123):149-166.
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  23.  1
    Aryeh Botwinick (2008). The Dialectic of Monotheism: St. Paul's “Letter to the Romans”. Telos: Critical Theory of the Contemporary 2008 (143):113-132.
    There is a way of looking at Christian doctrine as classically formulated by St. Paul in “Letter to the Romans” that enables us to see it as proceeding in a quite rigorous sense to introduce variations on monotheism (excavating and defining new dialectical pathways) that had been inaugurated by Judaism. The structure of Jewish belief that confronted St. Paul and his contemporaries had given rise to certain jarring paradoxes that St. Paul, with his Rabbinically trained mind1 that is amply in (...)
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  24.  1
    Aryeh Botwinick (2002). Political Abuse of a Biblical Paradigm: The Case of the Akeidah. Telos: Critical Theory of the Contemporary 2002 (124):7-54.
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  25. Aryeh Botwinick (1993). [Book Review] Skepticism and Political Participation. [REVIEW] Ethics 103 (2):397-398.
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  26. Aryeh Botwinick (2010). Chapter 1. Introduction: Epistemological Backdrop. In Michael Oakeshott's Skepticism. Princeton University Press 1-28.
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  27. Aryeh Botwinick (2010). Chapter 2. Metaphysics. In Michael Oakeshott's Skepticism. Princeton University Press 29-48.
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  28. Aryeh Botwinick (2010). Chapter 3. Philosophy of Religion and Philosophy of Science. In Michael Oakeshott's Skepticism. Princeton University Press 49-116.
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  29. Aryeh Botwinick (2010). Chapter 4. Political Theory. In Michael Oakeshott's Skepticism. Princeton University Press 117-131.
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  30. Aryeh Botwinick (2010). Chapter 6. Philosophy of Law and Philosophy of History. In Michael Oakeshott's Skepticism. Princeton University Press 194-222.
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  31. Aryeh Botwinick (1980). Ethics, Politics and Epistemology: A Study in the Unity of Hume's Thought. University Press of America.
  32. Aryeh Botwinick (2010). Index. In Michael Oakeshott's Skepticism. Princeton University Press 241-250.
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  33. Aryeh Botwinick (2000). Ideology and Theory in Metatheoretical Perspective. Telos: Critical Theory of the Contemporary 2000 (118):119-126.
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  34.  1
    Aryeh Botwinick (2010). Michael Oakeshott's Skepticism. Princeton University Press.
    The English philosopher Michael Oakeshott is known as a conservative who rejected philosophically ambitious rationalism and the grand political ideologies of the twentieth century on the grounds that no human ideas have ultimately reliable foundations. Instead, he embraced tradition and habit as the guides to moral and political life. In this book, Aryeh Botwinick presents an original account of Oakeshott's skepticism about foundations, an account that newly reveals the unity of his thought. Botwinick argues that, despite Oakeshott's pragmatic conservatism, his (...)
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  35. Aryeh Botwinick (2010). Notes. In Michael Oakeshott's Skepticism. Princeton University Press 223-240.
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  36. Aryeh Botwinick (2005). Nowhere to Go but Back, Nowhere to Go but Forward: The Circular Stance of the Law in the Thought of Hans Kelsen. Telos: Critical Theory of the Contemporary 2005 (131):126-151.
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  37. Aryeh Botwinick (2007). On Avicenna. Telos: Critical Theory of the Contemporary 2007 (139):123-131.
     
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  38. Aryeh Botwinick (2010). Preface and Acknowledgments. In Michael Oakeshott's Skepticism. Princeton University Press
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  39. Aryeh Botwinick (1993). Postmodernism and Democratic Theory. Temple University Press.
  40. Aryeh Botwinick (1990). Skepticism. Temple University Press.
    Aryeh Botwinick argues for the recovery of a radical democratic tradition that emphasizes the role of individual participation in the development and control of social and political institutions. Such involvement implies philosophical skepticism—the assumption that the truth about what is the best course of action cannot be known with certainty and that, therefore, every person’s opinion has an equal claim to be considered. The crucial stumbling block to reappropriating this radical egalitarian tradition is the supposed unviability of a consistent skepticism. (...)
     
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  41. Aryeh Botwinick (1997). Skepticism, Belief, and the Modern: Maimonides to Nietzsche. Cornell University Press.
  42. Aryeh Botwinick (1999). Social Theory and its Limitations. Telos: Critical Theory of the Contemporary 1999 (117):175-184.
    This book deals with the dilemmas of “grand theory,” which presents a synoptic view of human nature and society, and with testable hypotheses, which consist of more humble propositions subject to empirical testing. Although Alan Sica finds “no fewer than seven or eight distinct theoretical vantage points” (p. 12) represented in this volume,” for the most part they all share vulnerabilities which become evident when confronted with a common set of philosophical strategies. The dilemmas of grand theory are clear in (...)
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  43. Kenneth L. Deutsch, John A. Murley, George Anastaplo, Hadley Arkes, Larry Arnhart, Laurence Berns With Eva Brann, Mark Blitz, Aryeh Botwinick, Christopher A. Colmo, Joseph Cropsey, Kenneth Deutsch, Murray Dry, Robert Eden, Miriam Galston, William A. Galston, Gary D. Glenn, Harry Jaffa, Charles Kesler, Carnes Lord, John A. Marini, Eugene Miller, Will Morrisey, John Murley, Walter Nicgorski, Susan Orr, Ralph Rossum, Gary J. Schmitt, Abram Shulsky, Gregory Bruce Smith, Ronald Terchek & Michael Zuckert (1999). Leo Strauss, the Straussians, and the Study of the American Regime. Rowman & Littlefield Publishers.
    Responding to volatile criticisms frequently leveled at Leo Strauss and those he influenced, the prominent contributors to this volume demonstrate the profound influence that Strauss and his students have exerted on American liberal democracy and contemporary political thought. By stressing the enduring vitality of classic books and by articulating the theoretical and practical flaws of relativism and historicism, the contributors argue that Strauss and the Straussians have identified fundamental crises of modernity and liberal democracy.
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