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  1. Scott Althaus, Mark Bevir, Jeffrey Friedman, Hélène Landemore, Rogers Smith & Susan Stokes (forthcoming). Roundtable on Political Epistemology. Critical Review:1-32.
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  2. Mark Bevir (forthcoming). Ernest Belfort Bax: Marxist, Idealist, and Positivist. Journal of the History of Ideas.
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  3. Mark Bevir (forthcoming). Historicism and Critique. Philosophy of the Social Sciences:0048393114531370.
    This paper argues that historicism can provide substantive philosophical grounds for critical theory and various modes of critique. Unlike the developmental historicism that dominated the nineteenth century, we start from a radical historicism tied to nominalism, contingency, and contestability. This radical historicism is compatible with a commitment to truth claims, including the truth of historicism and the truth of particular genealogies and other accounts of the world. Genealogy can be viewed as radical historicism in its critical guise, denaturalizing the ideas (...)
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  4. Mark Bevir (forthcoming). Mente y método en la Historia de las ideas. Res Publica.
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  5. Mark Bevir (forthcoming). The Errors of Linguistic Contextualism. History and Theory.
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  6. Mark Bevir (forthcoming). What Is Radical Historicism? Philosophy of the Social Sciences:0048393114531374.
    This article responds to Stephen Turner’s discussion of my article, “Historicism and Critique.” I emphasize that radical historicism consists of substantive philosophical commitments. One commitment is to a historicized epistemology that presents objective knowledge as a product of a comparison between rival webs of belief. Another commitment is to a historical ontology that presents aggregate concepts in the social sciences as inherently pragmatic. These substantive commitments provide a plausible basis for various forms of critique. They lead to analyses of genealogical (...)
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  7. Mark Bevir (2012). In Defence of Historicism. Journal of the Philosophy of History 6 (1):111-114.
    Abstract This paper defends a historicist approach to the history of ideas. A historicist ontology implies that texts have meaning only for specific people, whether these be individual authors, particular readers, or the intersubjective beliefs of social groups. Texts do not have intrinsic meanings in themselves.
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  8. Mark Bevir (2012). Post-Analytic Historicism. Journal of the History of Ideas 73 (4):657-665.
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  9. Mark Bevir (2012). ¿ Qué es un texto? Una teoría pragmática. Areté. Revista de Filosofía 18 (1):5-28.
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  10. Mark Bevir (2012). Sobre la tradición. Areté. Revista de Filosofía 15 (1):5-34.
    “On Tradition”. Tradition plays a vital role as an ontological and explanatory concept quite apart from its frequent use as a moral and political one. Human scientists often explain features of actions, practices or works by locating them in a tradition, and even scholars who explicitly reject the concept of tradition often adopt related concepts to describe the impact of context upon human activity. It appears, then, that a concept such as tradition, structure, heritage, or paradigm has an important role (...)
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  11. Mark Bevir & Andrius Galisanka (2012). John Rawls in Historical Context. History of Political Thought 33 (4):701-725.
    The secondary literature on Rawls is vast, but little of it is historical. Relying on the archival materials he left to Harvard after his death, we look at the historical contexts that informed Rawls's understanding of political philosophy and the changes in his thinking up to A Theory of Justice. We argue that Rawls's classic work reveals positivist aspirations that were altered and frayed by various encounters with postanalytic naturalism. So, we begin in the 1940s, showing the influence of other (...)
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  12. Mark Bevir & Ranjan Ghosh (2012). Afterword: The Quarrel Continues? In Ranjan Ghosh (ed.), Lover's Quarrel with the Past: Romance, Representation, Reading. Berghahn Books.
     
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  13. Mark Bevir & Herman Paul (2012). Naturalized Epistemology and/as Historicism: A Brief Introduction. Journal of the Philosophy of History 6 (3):299-303.
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  14. Mark Bevir (2011). Histories of Analytic Political Philosophy. History of European Ideas 37 (3):243-248.
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  15. Mark Bevir (2011). Lo Inconsciente En la Explicación Social. Areté. Revista de Filosofía 23 (2):223-262.
    “The Unconscious in Social Explanation”. The proper range and contentof the unconscious in the human sciences should be established by referenceto its conceptual relationship to the folk psychology that informs the standardform of explanation therein. A study of this relationship shows that humanscientists should appeal to the unconscious only when the language of theconscious fails them, that is typically when they find a conflict between people’sself-understanding and their actions. This study also shows that human scientistsshould adopt a broader concept of (...)
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  16. Mark Bevir (2011). Political Science After Foucault. History of the Human Sciences 24 (4):81-96.
    This article concerns the relevance of postfoundationalism, including the ideas of Michel Foucault, for political science. The first half of the article distinguishes three forms of postfoundationalism, all of which draw some of their inspiration from Foucault. First, the governmentality literature draws on Marxist theories of social control, and then absorbs Foucault’s focus on power/knowledge. Second, the post-Marxists combine the formal linguistics of Saussure with a focus on hegemonic discourses. Third, some social humanists infuse Foucauldian themes into the New Left’s (...)
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  17. Mark Bevir (2011). Riflessioni critiche sulla teoria della modernità di Leo Strauss. Iride 24 (1):27-42.
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  18. Mark Bevir (2011). The Contextual Approach. In George Klosko (ed.), The Oxford Handbook of the History of Political Philosophy. Oxford University Press. 11.
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  19. Mark Bevir (2011). The Logic of the History of Ideas – Then and Now. Intellectual History Review 21 (1):105-119.
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  20. Mark Bevir (2011). Why Historical Distance is Not a Problem. History and Theory 50 (4):24-37.
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  21. Mark Bevir & Jason Blakely (2011). Analytic Ethics in the Central Period. History of European Ideas 37 (3):249-256.
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  22. Mark Bevir & Karsten Stueber (2011). Empathy, Rationality, and Explanation. Journal of the Philosophy of History 5 (2):147-162.
    This paper describes the historical background to contemporary discussions of empathy and rationality. It looks at the philosophy of mind and its implications for action explanation and the philosophy of history. In the nineteenth century, the concept of empathy became prominent within philosophical aesthetics, from where it was extended to describe the way we grasp other minds. This idea of empathy as a way of understanding others echoed through later accounts of historical understanding as involving re-enactment, noticeably that of R. (...)
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  23. Frank Ankersmit, Mark Bevir, Paul Roth, Aviezer Tucker, Alison Wylie & Giuseppina D'Oro (2010). Brill Online Books and Journals. Journal of the Philosophy of History 4 (3-4).
     
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  24. Mark Bevir (ed.) (2010). Encyclopedia of Political Theory. Sage.
    This work is designed to serve as a reference source for anyone interested in the roots of contemporary political theory.
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  25. Mark Bevir (2010). El papel del contexto en la comprensión y la explicación. Estudios Filosóficos 59 (171):335-352.
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  26. Mark Bevir (ed.) (2010). Interpretive Political Science. Sage.
    v. 1. Interpretive theories -- v. 2. Interpretive methods -- v. 3. Interpreting politics -- v. 4. Interpreting policies.
     
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  27. Mark Bevir (2009). Anglophone Historicism: From Modernist Method to Post-Analytic Philosophy. Journal of the Philosophy of History 3.
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  28. Mark Bevir (2009). Contextualism: From Modernist Method to Post-Analytic Historicism? Journal of the Philosophy of History 3 (3):211-224.
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  29. Mark Bevir (2009). “Una radicalidad particular”: el legado vanguardista en la ética postmoderna. Foro Interno. Anuario de Teoría Política 9:42-64.
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  30. Mark Bevir (2008). What is Genealogy? Journal of the Philosophy of History 2 (3):263-275.
    This paper offers a theory of genealogy, explaining its rise in the nineteenth century, its epistemic commitments, its nature as critique, and its place in the work of Nietzsche and Foucault. The crux of the theory is recognition of genealogy as an expression of a radical historicism, rejecting both appeals to transcendental truths and principles of unity or progress in history, and embracing nominalism, contingency, and contestability. In this view, genealogies are committed to the truth of radical historicism and, perhaps (...)
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  31. Frank Ankersmit, Mark Bevir, Paul Roth, Aviezer Tucker & Alison Wylie (2007). The Philosophy of History: An Agenda. Journal of the Philosophy of History 1 (1):1-9.
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  32. Mark Bevir (2007). A Kind of Radicality : The Avant-Garde Legacy in Postmodern Ethics. In Mark Bevir, Jill Hargis & Sara Rushing (eds.), Histories of Postmodernism. Routledge.
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  33. Mark Bevir (2007). Esotericism and Modernity: An Encounter with Leo Strauss. Journal of the Philosophy of History 1 (2):201-218.
    Strauss championed a philosophy of history according to which philosophers characteristically hide their actual beliefs when writing about ethics and politics. This paper begins by suggesting that an esoteric philosophy of history encourages a set of specific biases when writing histories of philosophy. Proponents of esotericism are liable to be far too ready to conclude that philosophers intended to hide their beliefs; they are likely to be insufficiently attuned to the varied contexts in which philosophers write; and they are likely (...)
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  34. Mark Bevir (2007). Historical Understanding and the Human Sciences. Journal of the Philosophy of History 1 (3):259-270.
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  35. Mark Bevir (2007). Narrative as a Form of Explanation. The Proceedings of the Twenty-First World Congress of Philosophy 12 (11):163-168.
    Many scholars have argued that history embodies a different form of explanation than natural science. This paper provides an analysis of narrative conceived as the form of explanation appropriate to history. In narratives, actions, beliefs, and pro-attitudes are joined to one another by means of conditional and volitional connections. Conditional connections exist when beliefs and pro-attitudes pick up themes contained in one another, where the nature of such themes can be analysed by reference to the non-necessary and non-arbitrary nature of (...)
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  36. Mark Bevir (2007). National Histories: Prospects for Critique and Narrative. Journal of the Philosophy of History 1 (3):293-317.
    The classic national history narrates the formation and progress of a nation-state as a reflection of principles such as a national character, liberty, progress, and statehood. Today there appears to be a growing nostalgia for them, and with it for the role that history once played in the life of the nation. This paper argues that such nostalgia is justified insofar as it expresses skepticism about the philosophical assumptions of much social science history. In doing so, it defends the use (...)
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  37. Mark Bevir, Ingo Cornils, Osman Durrani, Hermann Hesse Heute & Suthira Duangsamosorn (2007). Gary Banham. Kant's Transcendental Imagination (Hampshire, UK: Palgrave Macmillan, 2006), Xiii+ 331 Pp.£ 55.00 Cloth. Jacques Berchtold and Michel Porret, Eds. Annales de la Société Jean-Jacques Rousseau: Tome Quarante-Sixieme (Geneve: Droz, 2005), 280 Pp. Npg. [REVIEW] The European Legacy 12 (2):273-275.
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  38. Mark Bevir, Jill Hargis & Sara Rushing (eds.) (2007). Histories of Postmodernism. Routledge.
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  39. Mark Bevir, Jill Hargis & Sara Rushing (2007). Introduction: Histories of Postmodernism. In Mark Bevir, Jill Hargis & Sara Rushing (eds.), Histories of Postmodernism. Routledge.
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  40. Mark Bevir (2006). Review Symposium on New Labour: A Critique Author's Introduction. History of the Human Sciences 19 (1):89-92.
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  41. Mark Bevir (2006). Social Democracy and Social Science: Author's Reply. History of the Human Sciences 19 (1):113-120.
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  42. Mark Bevir (2006). Significado e intención: Una defensa del individualismo procedimental. Estudios Filosóficos 55 (159):209-228.
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  43. Mark Bevir (2004). Ideas in History. History of the Human Sciences 17 (1):107-113.
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  44. Mark Bevir (2004). The Unconscious in Social Explanation. Philosophical Psychology 17 (2):181-207.
    The proper range and content of the unconscious in the human sciences should be established by reference to its conceptual relationship to the folk psychology that informs the standard form of explanation therein. A study of this relationship shows that human scientists should appeal to the unconscious only when the language of the conscious fails them, i.e. typically when they find a conflict between people's self-understanding and their actions. This study also shows that human scientists should adopt a broader concept (...)
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  45. Mark Bevir (2003). Notes Toward an Analysis of Conceptual Change. Social Epistemology 17 (1):55 – 63.
    This paper analyses conceptual change. A rejection of pure experience has prompted philosophers of science to adopt a certain perspective from which to view changes of belief. Popper, Kuhn, and others have analysed conceptual change in terms of problems or anomalies, that is, in terms of contingent reasoning about issues posed in the context of an inherited web of belief. This paper explores a more general analysis of conceptual change in dialogue with these philosophers of science. Because changes of belief (...)
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  46. Mark Bevir (2003). Theosophy and the Origins of the Indian National Congress. International Journal of Hindu Studies 7 (1-3):99-115.
    No doubt the Western conceptualization of the East generally served to subjugate the Indians to their colonial rulers, but it also provided a set of beliefs to which disgruntled Western occultists and radicals, and also Western-educated Indians, could appeal in order to defend the dignity and worth of Indian religion and society. No doubt the founding theosophists had no intention of promoting political radicalism on the subcontinent, but the discourse they helped to establish provided others with an instrument they could (...)
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  47. Mark Bevir & David O'Brien (2003). From Idealism to Communitarianism: The Inheritance and Legacy of John Macmurray. History of Political Thought 24 (2):305-329.
    Macmurray provides a conceptual and personal reference point around which we can locate a tradition of social humanism that unfolds from the British idealists to the communitarians. Some communitarian themes appear in the thought of the idealists: these include a vitalist analysis of behaviour, a 'thick' view of the person, and a positive concept of freedom defined in relation to others. Macmurray developed these themes and introduced others largely as a result of reworking idealism so as to come to terms (...)
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  48. Ricardo Timm de Souza, Heinz Eidam, Hans-Georg Flickinger, Pergentino S. Pivatto, Luiz Carlos Susin & Mark Bevir (2003). Revista trimestral de filosofia da pucrs. Veritas 48:155.
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  49. Mark Bevir (2002). A Humanist Critique of the Archaeology of the Human Sciences. History of the Human Sciences 15 (1):119-138.
    Foucault's archaeological method is contrasted with that of a humanist history. The contrast highlights strengths and weaknesses found in Foucault's approach. It is argued that he is right to reject a concept of objective knowledge based on pure facts and pure reason; and that he is right to reject the idea of the autonomous individual uninfluenced by the social context; but that he is wrong to extend these rejections to an utter repudiation of respectively our having reasonable knowledge of an (...)
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  50. Mark Bevir (2002). Clarifications. History of European Ideas 28 (1-2):83-100.
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