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  1. Matteo Bonotti (forthcoming). Deliberative Perfectionism Why We Can and Should Talk About the Good. Philosophy and Social Criticism:0191453715568920.
    In contemporary political theory, perfectionists believe that the state should promote substantive conceptions of the good through its legislation. Supporters of neutrality, instead, claim that the state should refrain from doing so. In this article I analyse perfectionism in relation to Jürgen Habermas’ theory of discourse and deliberative politics and critique Habermas’ distinction between ‘ethical’ and ‘moral’ discourses . By relating Habermas’ theory to George Sher’s account of perfectionism , I argue that we can establish the meta-ethical grounds for a (...)
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  2. Matteo Bonotti (2015). Political Liberalism, Free Speech and Public Reason. European Journal of Political Theory 14 (2):180-208.
    In this paper, I critically assess John Rawls' repeated claim that the duty of civility is only a moral duty and should not be enforced by law. In the first part of the paper, I examine and reject the view that Rawls' position may be due to the practical difficulties that the legal enforcement of the duty of civility might entail. I thus claim that Rawls' position must be driven by deeper normative reasons grounded in a conception of free speech. (...)
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  3. Veit Bader & Matteo Bonotti (2014). Introduction: Parties, Partisanship and Political Theory. Critical Review of International Social and Political Philosophy 17 (3):253-266.
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  4. Matteo Bonotti (2014). Food Labels, Autonomy, and the Right to Know. Kennedy Institute of Ethics Journal 24 (4):301-321.
    The Italian government recently criticized the UK’s “traffic light” food labelling system for unfairly discriminating against some traditional Italian foods such as mozzarella, Parma ham, and Parmesan cheese . This type of labelling highlights the percentages of fat, saturated fat, salt, sugar, and calories of each food and classifies them by using red, amber, and green colors depending on the level of each nutrient. While it is true that some Italian foods do contain a high level of fat or salt (...)
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  5. Matteo Bonotti (2014). Partisanship and Public Reason. Critical Review of International Social and Political Philosophy 17 (3):314-331.
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  6. Matteo Bonotti (2013). Integrating Strangers Into the Mainstream Society: A Phenomenological Perspective. Schutzian Research. A Yearbook of Worldly Phenomenology and Qualitative Social Science 5 (2013):23-36.
    In this paper, I argue that participation in face-to-face social groups can make a crucial contribution to the inclusion of strangers into the social life of liberal democratic polities. First, I critically assess Alfred Schutz’s phenomenological analysis of “The Stranger” within the context of his overall conceptionof the “life-world.” I then argue that linguistic communication can only enable a partial integration of strangers into an alien group. This is due, I claim, to whatSchutz calls the “irreversibility of inner time,” i.e., (...)
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  7. Matteo Bonotti (2012). Beyond Establishment and Separation: Political Liberalism, Religion and Democracy. Res Publica 18 (4):333-349.
    Does John Rawls’s political liberalism require the institutional separation between state and religion or does it allow space for moderate forms of religious establishment? In this paper I address this question by presenting and critically evaluating Cécile Laborde’s recent claim that political liberalism is ‘inconclusive about the public place of religion’ and ‘indeterminate about the symbolic dimensions of the public place of religion’. In response to Cécile Laborde, I argue that neither moderate separation nor moderate establishment, intended as regimes of (...)
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  8. Matteo Bonotti (2011). Religious Political Parties and the Limits of Political Liberalism. Res Publica 17 (2):107-123.
    Political parties have only recently become a subject of investigation in political theory. In this paper I analyse religious political parties in the context of John Rawls’s political liberalism. Rawlsian political liberalism, I argue, overly constrains the scope of democratic political contestation and especially for the kind of contestation channelled by parties. This restriction imposed upon political contestation risks undermining democracy and the development of the kind of democratic ethos that political liberalism cherishes. In this paper I therefore aim to (...)
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