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  1. J. H. Burns (2009). John MacVicar and the Economy of Nature. Intellectual History Review 19 (3):319-335.
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  2. J. H. Burns (2009). Scottish Kantians: An Exploration. Journal of Scottish Philosophy 7 (2):115-131.
    From the late 1790s to the early 1890s, Scottish scholars contributed, as translators, commentators, or critics to the ‘reception’ of Kant's philosophy in Britain. The discussion here considers particularly the work of Richardson, Semple, Gillies, MacVicar, Ferrier, Meiklejohn, and Hastie, and attempts to assess the character, quality, and value of their contributions to Kantian scholarship. An important question throughout is whether – and if so, how far and why – the work of Scottish Kantians can be meaningfully discussed apart from (...)
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  3. J. H. Burns (2008). Regimen Medium: Executive Power in Early-Modern Political Thought. History of Political Thought 29 (2):213.
    The notion of a distinct 'executive power' was famously employed by Locke and Montesquieu; but the term potestas executiva, coined by medieval canonists, had been adopted by the early sixteenth-century theologian Cajetan, who located it as regimen medium in his defence of papal power against a revived 'conciliarist' challenge. The distinction between legislative sovereignty and a power effectively executive (though not always so designated) was used in post- Reformation political controversy and in Bodin's République. From those beginnings it was developed (...)
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  4. J. H. Burns (2005). Happiness and Utility: Jeremy Bentham's Equation. Utilitas 17 (1):46-61.
    Doubts about the origin of Bentham's formula, ‘the greatest happiness of the greatest number’, were resolved by Robert Shackleton thirty years ago. Uncertainty has persisted on at least two points. (1) Why did the phrase largely disappear from Bentham's writing for three or four decades after its appearance in 1776? (2) Is it correct to argue (with David Lyons in 1973) that Bentham's principle is to be differentially interpreted as having sometimes a ‘parochial’ and sometimes a ‘universalist’ bearing? These issues (...)
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  5. J. H. Burns (2002). Edward Eyre andEuropean Civilization. History of European Ideas 28 (4):281-293.
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  6. J. H. Burns (1999). Bibliography of the Writings of JH Burns 1950-1998. History of Political Thought 20:7-20.
     
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  7. J. H. Burns (1996). John M. Robson 1927–1995: A Tribute. Utilitas 8 (01):1-.
    By the death, last summer, of Jack Robson, the world of utilitarian studies and a wider world of scholarship on both sides of the Atlantic lost one of their most distinguished figures. It would not be appropriate here, even if it were possible now, to attempt a full and measured assessment of his work. Writing only a few months after the news of his death, while the sense of loss is still so sharp for all his many friends, two things (...)
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  8. J. H. Burns (1993). Nature and Natural Authority in Bentham. Utilitas 5 (02):209-.
    My object in this paper is to suggest a few reflections on some themes in Bentham's work which others as well as I have noted, without perhaps developing them as fully as might with advantage be done. There will be nothing like full development in the limited compass of what is said here, but what is said may at least indicate possible directions for further exploration. The greater part of the paper will be concerned with the notion of natural authority; (...)
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  9. J. H. Burns (1989). Bentham and Blackstone: A Lifetime's Dialectic. Utilitas 1 (01):22-.
    The full range of Bentham's engagement with Blackstone's view of law is beyond the scope of a single article. Yet it is important to recognize at the outset, even in a more restricted enquiry into the matter, that the engagement, begun when Bentham, not quite sixteen years of age, started to attend Blackstone's Oxford lectures , was indeed a lifelong affair. Whatever Bentham had in mind when, at the age of eighty, in 1828, he began to write a work entitled (...)
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  10. J. H. Burns (1989). James Mill's Political Thought. Robert A. Fenn, New York and London, Garland Publishing, Inc. 1987, Pp. Viii +192. Utilitas 1 (01):156-.
  11. J. H. Burns (1989). Utilitarianism and Reform: Social Theory and Social Change, 1750–1800. Utilitas 1 (02):211-.
    The object of this article is to examine, with the work of Jeremy Bentham as the principal example, one strand in the complex pattern of European social theory during the second half of the eighteenth century. This was of course the period not only of the American and French revolutions, but of the culmination of the movements of thought constituting what we know as the Enlightenment. Like all great historical episodes, the Enlightenment was both the fulfilment of long-established processes and (...)
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  12. J. H. Burns (ed.) (1988). The Cambridge History of Medieval Political Thought C. 350-C. 1450. Cambridge University Press.
    This volume offers a comprehensive and authoritative account of the history of a complex and varied body of ideas over a period of more than one thousand years. A work of both synthesis and assessment, The Cambridge History of Medieval Political Thought presents the results of several decades of critical scholarship in the field, and reflects in its breadth of enquiry precisely that diversity of focus that characterized the medieval sense of the "political," preoccupied with universality at some levels, and (...)
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  13. J. H. Burns (1983). St. German, Gerson, Aquinas and Ulpian'. History of Political Thought 4 (3):443.
     
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  14. J. H. Burns (1981). "Politia Regalis Et Optima": The Political Ideas of John Mair. History of Political Thought 2 (1):31.
     
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  15. J. H. Burns (1962). Jeremy Bentham and University College. Athlone Press.
     
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  16. J. H. Burns (1960). Winzerus: A Forgotten Political Writer. Journal of the History of Ideas 21 (1/4):124.
     
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  17. J. H. Burns (1959). J s Mill and the Term Social Science. Journal of the History of Ideas 20 (June-September):431-432.
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  18. J. H. Burns (1959). Utilitarianism and Democracy. Philosophical Quarterly 9 (35):168-171.
  19. J. H. Burns & Alan Gewirth (1953). Marsilius of Padua, The Defender of Peace. Volume I: Marsilius of Padua and Medieval Political Philosophy. Philosophical Quarterly 3 (13):365.
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  20. J. H. Burns & A. P. D'Entreves (1952). Natural Law: An Introduction to Legal Philosophy. Philosophical Quarterly 2 (6):90.
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