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  1. Ann Ward & Lee Ward (2013). Jason David BeDuhn, Augustine's Manichaean Dilemma. 2: Making a “Catholic” Self, 388–401 CE Philadelphia: University of Pennsylvania Press, 2013. Jesse Couenhoven, Stricken by Sin, Cured by Christ: Agency, Necessity, and Culpa-Bility in Augustinian Theology. Oxford, New York, Et Al.: Oxford University Press, 2013. [REVIEW] Augustinian Studies 44 (2):329.
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  2. Lee Ward (2010). John Locke and Modern Life. Cambridge University Press.
    Machine generated contents note: Introduction; 1. The democratization of mind; 2. The state of nature; 3. Constitutional government; 4. The natural rights family; 5. Locke's liberal education; 6. The church; 7. International relations; Conclusion.
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  3. Lee Ward (2009). Locke on Punishment, Property and Moral Knowledge. Journal of Moral Philosophy 6 (2):218-244.
  4. Lee Ward (2009). The Relation Between Politics and Philosophy in Plato's Apology of Socrates. International Philosophical Quarterly 49 (4):501-519.
    In Plato’s Apology of Socrates, Socrates claims that any just person who becomes involved in politics will be destroyed by the “multitude” and that the philosopher must therefore lead a private life. I argue that Socrates’ elaboration of his relation to the political community, especially in the trial of the generals of Arginusae and the arrest of Leon, raises more questions than a cursory reading can answer both with respect to the logical structure of the argument in the Apology and (...)
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  5. Lee Ward (2008). Locke on Toleration and Inclusion. Ratio Juris 21 (4):518-540.
    As the product of liberalism's first encounter with the theoretical problems posed by legal discrimination and unequal treatment of minority groups, Locke's argument for religious toleration foreshadowed contemporary democratic theory's emphasis on non-coercive discussion of diverse rights claims and broadly inclusive public deliberations. This study tries to illuminate the democratic dimension of Locke's toleration theory by focusing on his crucial account of the church as a voluntary association. Here Locke presented discursive possibilities for the articulation of diverse beliefs and interests (...)
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