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  1. Richard E. Flathman (1987). Convention, Contractarianism, and Freedom. Ethics 98 (1):91-103.
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  2. Richard E. Flathman (2002). Thomas Hobbes: Skepticism, Individuality, and Chastened Politics. Rowman & Littlefield Publishers.
    As its subtitle 'Skepticism, Individuality and Chastened Politics' indicates, this book is an exploration of and a largely favorable engagement with salient elements in the thinking of a theorist who is widely regarded as the greatest Anglophone political thinker and among the top rank of philosophical writers generally. In emphazing Hobbes's skepticism, Richard Flathman goes against the grain of much of the literature concerning Hobbes. The theme of individuality is more familiar, particularly from the celebrated writings on Hobbes by Michael (...)
     
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  3.  89
    Richard E. Flathman (1996). The Imagined and Wished for Imperium of Reason and Science: Russell's Empiricism and its Relation to His and Our Ethics and Politics. Philosophy of the Social Sciences 26 (2):162-180.
    During most of his long philosophical career, Bertrand Russell was a strong moral subjectivist or emotivist who argued that ethics, because it cannot hope to arrive at truth, is not properly a part of either science or philosophy. In several works, however, most notably Philosophy and Politics and Human Society in Ethics and Politics, he attempted to bring his empiricism and his philosophy of science to bear on moral and other axiological questions. In these writings, he appears to seek and (...)
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  4.  8
    Richard E. Flathman (1992). The Philosophy and Politics of Freedom. Noûs 26 (4):515-516.
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  5.  22
    Richard E. Flathman (1996). Liberal Versus Civic, Republican, Democratic, and Other Vocational Educations: Liberalism and Institutionalized Education. Political Theory 24 (1):4-32.
    Certainly, it is beneficial when the roles of man and citizen coincide as far as possible; but this only occurs when the role of citizen presupposes so few special qualities that the man may be himself without any sacrifice.... Education is only to develop a man's faculties, without regard to giving human nature any special civic character.¹.
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  6.  13
    Richard E. Flathman (1998). "It All Depends...On How One Understands Liberalism": A Brief Response to Stephen Macedo. Political Theory 26 (1):81-84.
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  7.  5
    Richard E. Flathman (1983). The Practice of Political Authority. Philosophical Review 92 (2):261-263.
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  8.  7
    Richard E. Flathman (1974). Political Obligation. Philosophical Review 83 (2):266-268.
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  9.  1
    D. A. Lloyd Thomas & Richard E. Flathman (1984). The Practice of Political Authority: Authority and the Authoritative. Philosophical Quarterly 34 (135):167.
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  10. Richard E. Flathman (1989). Leslie Green, The Authority of the State Reviewed By. Philosophy in Review 9 (10):412-415.
  11.  5
    Richard E. Flathman (1980). Rights, Needs, and Liberalism: A Comment on Bay. Political Theory 8 (3):319-330.
  12.  7
    Richard E. Flathman (2006). Truth, Truthfulness and Politics: Brief Comments Concerning Elkins, Norris and Zerilli. Theory and Event 9 (4).
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  13.  7
    Richard E. Flathman (2000). The Self Against and for Itself: Montaigne and Sextus Empiricus on Freedom, Discipline and Resistance. The Monist 83 (4):491 - 529.
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  14.  7
    Richard E. Flathman (2000). Wittgenstein and the Social Sciences: Critical Reflections Concerning Peter Winch's Interpretations and Appropriations of Wittgenstein's Thought. History of the Human Sciences 13 (2):1-15.
    Drawing heavily on Wittgenstein, Winch’s The Idea of a Social Science advanced a forceful and still valuable critique of positivist/empiricist conceptions of social science. In its more self-confident assertions concerning the nature of philosophy and society, however, Winch failed to recognize Wittgenstein’s acknowledgement of and appreciation for the indeterminacy and unsettled character of social and moral life.
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  15. Richard E. Flathman (1994). [Book Review] Willful Liberalism, Voluntarism and Individuality in Political Theory and Practice. [REVIEW] Ethics 104 (1):178-179.
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  16.  2
    Richard E. Flathman (2011). International Political Theory After HobbesRaia Prokhovnik and Gabriella Slomp (Eds),International Political Theory After Hobbes: Analysis, Interpretation and Orientation(Basingstoke: Palgrave Macmillan, 2010), 232 Pp., £57.50/$85.00 Cloth. [REVIEW] Journal of International Political Theory 7 (2):212-218.
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  17.  11
    Richard E. Flathman (1983). Egalitarian Blood and Skeptical Turnips. Ethics 93 (2):357-366.
  18.  12
    Richard E. Flathman (1998). A yet Briefer Reply to Professor Macedo. Political Theory 26 (3):397-398.
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  19.  6
    Richard E. Flathman (1997). Hobbes: Premier Theorist of Authority. Hobbes Studies 10 (1):3-22.
    The argument of this paper is as follows: IF there is a single most perspicuous account or analysis of the concept of authority, and IF there is a single most compelling normative conception of authority, then that account and that conception find their origin and one of their most forceful articulations in the writings of Thomas Hobbes. Needless to say, the hesitations marked by my two "ifs" are yet larger and more difficult to overcome than my modest graphology can show (...)
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  20.  8
    Richard E. Flathman (1966). Forms and Limits of Utilitarianism:Forms and Limits of Utilitarianism. David Lyons. Ethics 76 (4):309-.
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  21.  8
    Richard E. Flathman (1999). Richard Dagger, Civic Virtues:Civic Virtues. Ethics 109 (3):659-661.
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  22.  6
    Richard E. Flathman (1975). Some Familiar but False Dichotomies Concerning "Interests": A Comment on Benditt and Oppenheim. Political Theory 3 (3):277-287.
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  23.  3
    Richard E. Flathman (2011). International Political Theory After Hobbes. Journal of International Political Theory 7 (2):212-218.
  24.  6
    Richard E. Flathman (1984). Moderating Rights. Social Philosophy and Policy 1 (2):149.
    Rights might be regarded as an objectionable and even a dangerous feature of moral, political, and legal arrangements. It is an element of all types of rights that Able's having right X entails requirements or prohibitions for Baker. These restrictions hold against Baker at Able's discretion, that is unless Able excuses Baker from respecting them. Nor are the restrictions merely decorative. We must presume that they are established because of the expectation that Baker would otherwise be disposed to interfere with (...)
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  25.  4
    Richard E. Flathman (1966). Review: Forms and Limits of Utilitarianism. [REVIEW] Ethics 76 (4):309 - 317.
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  26. Richard E. Flathman (1989). Absolutism, Individuality and Politics: Hobbes and a Little Beyond. History of European Ideas 10 (5):547-568.
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  27. Richard E. Flathman (1992). [Book Review] Toward a Liberalism--. [REVIEW] Ethics 102 (4):865-867.
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  28. Richard E. Flathman (1973). Concepts in Social & Political Philosophy. New York,Macmillan.
  29. Richard E. Flathman (1984). Culture, Morality and Rights: Or, Should Alasdair MacIntyre's Philosophical Driving License Be Suspended? Analyse & Kritik 6 (1):8-27.
    Taken at face value, Professor Maclntyre's charge that modern culture is "emotivist" is conceptually incoherent and betrays epistemological confusion. Examination of the modern concept and practice of rights indicates hat his comparisons between modern and pre-modern cultures exaggerate the irrationality, individualism, and fragmentation of the former, the rationalism, unity, and communalism of the latter. There are important differences among the several cultural forms that Maclntyre distinguishes. It is less clear that, lacking a satisfactory account of moral reasoning, Maclntyre has made (...)
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  30.  22
    Richard E. Flathman (2003). Freedom and its Conditions: Discipline, Autonomy, and Resistance. Routledge.
    Can any of us ever really be free? Do we follow the rules our society gives us because we want to, or because we are forced to? Discipline, Freedom, Resistance challenges the received wisdom that discipline and freedom are opposite and mutually exclusive. Though it is typically argued that a well-ordered liberal society must discipline its more unruly citizens to maintain freedom for all, Flathman shows how resistance to rules can mean more than criminals breaking laws. Resistance can also mean (...)
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