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  1. Timothy Stanton (2013). Locke and His Influence. In James A. Harris (ed.), The Oxford Handbook of British Philosophy in the Eighteenth Century. Oxford University Press. 21.
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  2. Timothy Stanton (2013). Locke, John. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  3. Timothy Stanton (2012). Reply to Tate. Political Theory 40 (2):229-236.
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  4. Timothy Stanton (2011). Authority and Freedom in the Interpretation of Locke's Political Theory. Political Theory 39 (1):6 - 30.
    This essay argues that many modern discussions of Locke's political theory are unconsciously shaped by an imaginative picture of the world inherited from the past, on which authority and freedom are fundamentally antipathetic. The consequences of this picture may be seen in the distinction made customarily in Locke studies between the 'authoritarian' Locke of Two Tracts on Government, for whom authority descends from God, and the later, 'liberal,' Locke, for whom authority arises from the will and agreement of individuals, and (...)
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  5. Timothy Stanton (2011). Christian Foundations; or Some Loose Stones? Toleration and the Philosophy of Locke's Politics. Critical Review of International Social and Political Philosophy 14 (3):323-347.
    This essay disputes one of the central claims in Jeremy Waldron?s God, Locke, and Equality (2002), that being the claim that Locke?s arguments about species in An Essay Concerning Human Understanding undercut his assertions about the equality of the human species as a matter of natural law in Two Treatises of Government. It argues, firstly, and pace Waldron, that Locke?s view of natural law is foundational to his view of man, not vice versa, and, secondly, that Two Treatises is written (...)
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  6. Timothy Stanton (2011). Hobbes and Schmitt. History of European Ideas 37 (2):160-167.
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  7. Timothy Stanton (2011). Logic, Language and Legitimation in the History of Ideas: A Brief View and Survey of Bevir and Skinner. Intellectual History Review 21 (1):71-84.
    Bevir's doctrine of ?weak intentionalism?, developed in the course of his criticism of the work of Quentin Skinner, at once modifies and qualifies Skinner's approach by specifying the beliefs of individuals rather than their utterances as the loci of their intentions and the things that fix the meaning of their utterances. This has the effect of broadening the scope of meaning, by disengaging the meaning of utterances from their status as speech acts, of narrowing the relevance of linguistic contexts, by (...)
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  8. Timothy Stanton (2008). Hobbes and Locke on Natural Law and Jesus Christ. History of Political Thought 29 (1):65-88.
    The charge of Hobbism assumes a prominent position in some accounts of Locke's thought. This essay argues that the charge is misconceived, not least because it fails to appreciate the true character of Hobbes's thinking and its relation to Locke's. Hobbes's architectonic retains the traditional intellectual structure of natural law thinking, articulating it around the demands of his metaphysics in ways important for his political theory. Locke decisively rejects this structure and in doing so opens up the conceptual space that (...)
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  9. Timothy Stanton (2007). Locke the Thinker. Thought 3:143-67.
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  10. Timothy Stanton (2006). The Name and Nature of Locke's" Defence of Non-Conformity". Locke Studies 6:143-72.
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