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  1.  96
    Mark Bevir, Mark Erickson, Austin Harrington & Andreas Reckwitz (2002). Constructing the Past: Review Symposium on Bevir's The Logic of the History of Ideas. History of the Human Sciences 15 (2):99-133.
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  2.  94
    Mark Bevir (2006). Social Democracy and Social Science: Author's Reply. History of the Human Sciences 19 (1):113-120.
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  3.  26
    Mark Bevir (1999). The Logic of the History of Ideas. Monograph Collection (Matt - Pseudo).
    This paper provides a short summary of Mark Bevir, The Logic of the History of Ideas (Cambridge: Cambridge University Press, 1999). Logic stands here as a subset of Wittgenstein’s notion of philosophy as a matter of the grammar of our concepts. It studies the forms of reasoning appropriate to a discipline, rather than the material of that discipline. Hence, the logic of the history of ideas considers the nature of meaning, the way we should justify our knowledge of past meanings, (...)
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  4.  61
    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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  5. 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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  6. 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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  7.  88
    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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  8.  97
    Mark Bevir (1999). Foucault and Critique: Deploying Agency Against Autonomy. Political Theory 27 (1):65-84.
  9. Mark Bevir, Jill Hargis & Sara Rushing (eds.) (2007). Histories of Postmodernism. Routledge.
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  10.  3
    Mark Bevir (2000). On Tradition. Humanitas 13 (2):28-53.
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  11.  88
    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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  12.  59
    Mark Bevir (2009). Contextualism: From Modernist Method to Post-Analytic Historicism? Journal of the Philosophy of History 3 (3):211-224.
    This article provides a critical history of the Cambridge School of intellectual history. Laslett's work on Locke appeared to vindicate modernist historicism. Laslett shunned the broad narratives of romantic developmental historicists. He relied on bibliographies, unpublished manuscripts, and other evidence to establish atomized facts and thus textual interpretations. Pocock and Skinner's theories defended modernist historicism. They argued historians should situate texts in contexts and prove interpretations correct by using modernist methods to establish empirical facts. They attacked approaches that read authors (...)
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  13.  2
    Mark Bevir (2011). Histories of Analytic Political Philosophy. History of European Ideas 37 (3):243-248.
    This paper sets out an agenda for the study of the history of analytic and post-analytic political philosophy. It builds on a growing literature on the history of analytic philosophy to make three main suggestions. First, analytic philosophy arose as part of a wider shift from the developmental historicism of the nineteenth century to more modernist modes of knowledge. Second, analytic philosophy included a wide range of approaches to moral and political issues, many of which reflected distinctive concepts of analysis, (...)
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  14.  24
    Mark Bevir (2002). How to Be an Intentionalist. History and Theory 41 (2):209–217.
    The general aim of this paper is to establish the plausibility of a postfoundational intentionalism. Its specific aim is to respond to criticisms of my work made by Vivienne Brown in a paper "On Some Problems with Weak Intentionalism for Intellectual History." Postfoundationalism is often associated with a new textualism according to which there is no outside to the text. In contrast, I suggest that postfoundationalists can legitimate our postulating intentions, actions, and other historical objects outside of the text. They (...)
  15.  23
    Mark Bevir (2000). Begriffsgeschichte. History and Theory 39 (2):273–284.
    The History of Political and Social Concepts: A Critical Introduction by Melvin Richter History of Concepts: Comparative Perspectives by Iain Hampsher-Monk; Karin Tilmans; Frank van Vree History and Theory.
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  16.  64
    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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  17.  10
    Mark Bevir (2015). Historicism and Critique. Philosophy of the Social Sciences 45 (2):227-245.
    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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  18.  11
    Mark Bevir (2002). What Is a Text? International Philosophical Quarterly 42 (4):493-508.
    The paper defends a principle of procedural individualism according to which meanings are always subjective or inter-subjective. Texts do not have meanings in themselves, but rather are objects to which individuals attach various meanings. The paper then deploys this analysis of meaning to address debates about textuality. It considers the stability of the text: although texts are indeterminate in that future individuals might attach unforeseen meanings to them, they have determinate content at any given time in that the meanings people (...)
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  19.  2
    Mark Bevir (1992). The Marxism of George Bernard Shaw 1883-1889. History of Political Thought 13 (2):299-318.
    There remains a strange gap between Shaw's biographers who assert the importance of Marxism for Shaw during the 1880s and intellectual historians who deny the importance of Marxism for Shaw during the 1880s. My intention is to close this gap by placing Shaw's early beliefs in the context of contemporary Marxism, thereby showing that Shaw was a Marxist and even that his version of Fabianism retained features of his earlier Marxism. Further, I hope thereby to contribute to the debate on (...)
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  20.  15
    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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  21.  9
    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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  22.  9
    Mark Bevir (2002). Clarifications. History of European Ideas 28 (1-2):83-100.
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  23.  52
    Mark Bevir (2007). Historical Understanding and the Human Sciences. Journal of the Philosophy of History 1 (3):259-270.
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  24.  2
    Mark Bevir & Frank Trentmann (2001). Social Justice and Modern Capitalism: Historiographical Problems, Theoretical Perspectives. The European Legacy 6 (2):141-158.
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  25.  9
    Mark Bevir (1992). The Errors of Linguistic Contextualism. History and Theory 31 (3):276-298.
    This article argues against both hard linguistic-contextualists who believe that paradigms give meaning to a text and soft linguistic-contextualists who believe that we can grasp authorial intentions only by locating them in a contemporaneous conventional context. Instead it is proposed that meanings come from intentions and that there can be no fixed way of recovering intentions. On these grounds the article concludes first that we can declare some understandings of texts to be unhistorical though not illegitimate, and second that good (...)
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  26.  2
    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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  27.  47
    Mark Bevir (2000). The Role of Contexts in Understanding and Explanation. Human Studies 23 (4):395-411.
    In considering the Cambridge School of intellectual history, we should distinguish Skinner's conventionalism from Pocock's contextualism whilst recognising that both of them argue that the study of a text's linguistic context is at least necessary and perhaps sufficient to ensure understanding. This paper suggests that although "study the linguistic context of an utterance" is a valuable heuristic maxim, it is not a prerequisite of understanding that one does so. Hence, we might shift our attention from the role of linguistic contexts (...)
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  28.  3
    Mark Bevir (2009). Anglophone Historicism: From Modernist Method to Post-Analytic Philosophy. Journal of the Philosophy of History 3.
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  29.  7
    Mark Bevir (2015). What Is Radical Historicism? Philosophy of the Social Sciences 45 (2):258-265.
    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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  30.  41
    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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  31.  7
    Mark Bevir (1996). Marxism and British Socialism. The European Legacy 1 (2):545-549.
    (1996). Marxism and British socialism. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the study of European Ideas, pp. 545-549.
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  32.  7
    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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  33.  7
    Mark Bevir (1993). Ernest Belfort Bax: Marxist, Idealist, and Positivist. Journal of the History of Ideas 54:119-135.
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  34.  10
    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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  35.  19
    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.  6
    Mark Bevir (forthcoming). Mente y método en la Historia de las ideas. Res Publica.
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  37.  18
    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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  38.  5
    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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  39.  8
    Mark Bevir (1999). Universality and Particularity in the Philosophy of E. B. Bax and R. G. Collingwood. History of the Human Sciences 12 (3):55-69.
    This article examines the ways in which E. B. Bax and R. G. Collingwood attempted to avoid relativism and irrationalism without postulating a pure and universal reason. Both philosophers were profound historicists who recognized the fundamentally particular nature of the world. Yet they also attempted to retain a universal aspect to thought - Bax through his distinction between the logical and alogical realms, and Collingwood through his doctrine of re-enactment. The article analyses both their metaphysical premises and their philosophies of (...)
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  40.  20
    Mark Bevir (2000). Meaning, Truth, and Phenomenology. Metaphilosophy 31 (4):412-426.
    This essay approaches Derrida through a consideration of his writings on Saussure and Husserl. Derrida is right to insist, following Saussure, on a relational theory of meaning: words do not have a one-to-one correspondence with their referents. But he is wrong to insist on a purely differential theory of meaning: words can refer to reality within the context of a body of knowledge. Similarly, Derrida is right to reject Husserl's idea of presence: no truths are simply given to consciousness. But (...)
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  41.  16
    Mark Bevir (2000). Derrida and the Heidegger Controversy: Global Friendship Against Racism. Critical Review of International Social and Political Philosophy 3 (1):121-138.
  42.  22
    Mark Bevir (2000). Historical Explanation, Folk Psychology, and Narrative. Philosophical Explorations 3 (2):152 – 168.
    This paper argues that history differs from natural science in relying on folk psychology and so narrative explanations. In narratives, actions, beliefs, and pro-attitudes are joined by conditional and volitional connections. Conditional connections exist when beliefs and pro-attitudes pick up themes from one another Volitional connections exist when agents command themselves to do something having decided to do it because of a pro-attitude they hold. The paper defends the epistemic legitimacy of narratives by arguing we have legitimate grounds for postulating (...)
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  43.  23
    Mark Bevir (1997). Mind and Method in the History of Ideas. History and Theory 36 (2):167–189.
    J. G. A. Pocock and Quentin Skinner have led a recent onslaught on the alleged "myth of coherence" in the history of ideas. But their criticisms depend on mistaken views of the nature of mind: respectively, a form of social constructionism, and a focus on illocutionary intentions at the expense of beliefs. An investigation of the coherence constraints that do operate on our ascriptions of belief shows historians should adopt a presumption of coherence, concern themselves with coherence, and proceed to (...)
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  44.  1
    Mark Bevir (1998). William Morris: The Modern Self, Art, and Politics. History of European Ideas 24 (3):175-194.
    A concern to pin ideological labels on Morris has obscured the continuing importance of romanticism and Protestantism for his socialist politics. Romanticism led him to seek self-realisation in an art based on naturalness and harmony, and Protestantism led him to do so in the everyday worlds of work and domestic life. From Ruskin, he took a sociology linking the quality of art to the extent of such self-realisation in daily life. Even after he turned to Marxism, he still defined his (...)
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  45.  4
    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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  46.  21
    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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  47.  2
    Mark Bevir (1996). Review Article: English Political Thought in the Nineteenth Century. History of Political Thought 17 (1):113-127.
  48.  3
    Mark Bevir (2011). Why Historical Distance is Not a Problem. History and Theory 50 (4):24-37.
    ABSTRACTThis essay argues that concerns about historical distance arose along with modernist historicism, and they disappear with postfoundationalism. The developmental historicism of the nineteenth century appealed to narrative principles to establish continuity between past and present and to guide selections among facts. In the twentieth century, modernist historicists rejected such principles, thereby raising the specter of historical distance: that is, the distorting effects of the present on accounts of the past, the chasm between facts and narrative. The modernist problem became: (...)
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  49.  4
    Mark Bevir (2010). El papel del contexto en la comprensión y la explicación. Estudios Filosóficos 59 (171):335-352.
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  50.  14
    Mark Bevir (2001). Postfoundationalism and Social Democracy. Teorema: International Journal of Philosophy 20 (1-2).
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