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  1. Ryszard Legutko (2012). Sokrates. Kronos 2 (2).
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  2. Ryszard Legutko (2006). Podzwonne Dla Błazna. Ośrodek Myśli Politycznej.
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  3. Ryszard Legutko (2005). Business, Religious Spirituality and the East European Experience. In Nicholas Capaldi (ed.), Business and Religion: A Clash of Civilizations? M & M Scrivener Press. 345.
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  4. Ryszard Legutko (2002). Society as a Department Store: Critical Reflections on the Liberal State. Lexington Books.
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  5. Ryszard Legutko (1999). Toleration and Multiculturalism. Critical Review 13 (1-2):115-127.
    Abstract By viewing toleration?which is usually interpreted as a personal attitude?through the lens of peaceful coexistence, Michael Walzer links toleration to political arrangements. The consequence of this approach is to blur basic political categories such as the state, political power, culture, and political creed. Moreover, while Walzer clearly prefers an immigrant society as embodying the practice of toleration more fully than any other regime, he fails to identify either its cultural or its political preconditions.
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  6. Ryszard Legutko (1997). Was Hayek an Instrumentalist? Critical Review 11 (1):145-164.
    Abstract In Hayek's Social and Political Thought, Roland Kley argues that Hayek's defense of capitalism is instrumentalist: that is, that Hayek sees market societies as efficient mechanisms that have no independent ethical justification. But in fact, Hayek does have such a standard, one that is expressed in the notion of a discipline of freedom. This standard derives from the moral anthropology of the liberal?conservative tradition.
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  7. Ryszard Legutko (1995). Libertarianism Vs. Community: Reply to Simpson. Critical Review 9 (3):421-425.
    Like many libertarian thinkers, Simpson assumes that the minimal state is culturally neutral. This is false. Libertarianism is a theory opposed to hierarchy at the state level. As such, it also undermines the grounds for hierarchy at the community level. Since communities require some form of hierarchy not only to exist but to generate meaningful culture, libertarianism is inherently nonneutral towards culture. From this it follows that Simpson's idea of a minimal state overseeing various nonliberal communities cannot be realized within (...)
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  8. Ryszard Legutko (1994). On Postmodern Liberal Conservatism. Critical Review 8 (1):1-22.
    In his most recent works, John Gray attempts to achieve two things: to refute the universalist tendencies of modern liberalism and to propose an alternative in the form of postmodern liberal conservatism. While largely supportive of the first, this paper is critical of the second undertaking, which seems a dubious attempt to synthesize postmodern liberal anthropology with a conservative conception of the social order.
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  9. Ryszard Legutko (1992). Państwo Platona. Przeglad Filozoficzny - Nowa Seria 1 (1):161-175.
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  10. Ryszard Legutko (1991). Shopping‐Mall Liberalism: Rejoinder to Narveson. Critical Review 5 (1):135-137.
  11. Ryszard Legutko (1991). The Free Market in a Republic. Critical Review 5 (1):37-52.
    In Poland, the practical difficulties encountered in the struggle to create a capitalist society are leading many Hayekian liberals to the realization that social factors crucial to the creation and stability of such a society are invisible within the classical liberal intellectual horizon and are undermined by its ethic of egalitarian individualism. Therefore, paradoxically, a major step forward in the creation of a liberal society has been the abandonment of significant elements of liberal ideology in favor of civic republican and (...)
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  12. Ryszard Legutko (1990). Society as a Department Store. Critical Review 4 (3):327-343.
    In a departure from traditional Western political theory that is reminiscent of left?wing anarchism, contemporary libertarianism rejects the necessity of making political choices based on a value hierarchy, instead claiming that it is possible for all individuals to pursue their divergent values simultaneously?as long as each respects the equal rights of others to do the same. The caveat, however, hides a conflict of loyalties that would plague a libertarian society: on the one hand are the particular loyalties of one's preferred (...)
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