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  1. Eoin Daly (forthcoming). Ostentation and Republican Civility: Notes From the French Face-Veiling Debates. European Journal of Political Theory:1474885114549265.
    France’s prohibition on public face-veiling was rationalised partly with reference to ‘fraternity’ – the third prong of the republican motto – as well as liberty and equality. Correspondingly, the voile intégral was widely described as transgressing republican standards of civility. Yet counterintuitively, republican civility was not understood, at least primarily, in terms of sociability or expressivity – but rather as requiring discretion, modesty and self-restraint. Therefore, the ‘full veil’ was not portrayed as an austere interpretation of religious modesty, but as (...)
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  2. Eoin Daly (2013). Austerity and Stability in Rousseau's Constitutionalism. Jurisprudence 4 (2):173-203.
    For Rousseau, the primary function of the republican constitution is not to contain state power, but rather to cultivate certain personal dispositions and social forms through which the stability of a political order based on the general will can be realised. Thus, his constitutional projects for Corsica and Poland formulate peculiar constitutional devices aimed at fostering a distinctive vision of austerity as the social horizon of republican politics. I outline how Rousseau's political thought translates to a peculiar conception of constitutionalism (...)
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  3. Eoin Daly (2012). The Ambiguous Reach of Constitutional Secularism in Republican France: Revisiting the Idea of Laïcité and Political Liberalism as Alternatives. Oxford Journal of Legal Studies 32 (3):583-608.
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  4. Eoin Daly (2011). Non-Domination as a Primary Good: Re-Thinking the Frontiers of the 'Political' in Rawls's Political Liberalism. Jurisprudence 2 (1):37-72.
    The republican project of freedom as non-domination commits the State to endowing citizens with the resources and attitudes necessary to both apprehend domination and abstain from dominating others. This, some have argued, renders it incompatible with political liberalism, which eschews the promotion of personal liberal virtues, being derived independently of any 'comprehensive doctrine'. Republican freedom is therefore depicted as penetrating deeper, in its application, into intimate and 'private' spheres. I argue, through a Rousseauist interpretation of Rawls's social contract, that its (...)
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