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Lucas Swaine [17]Lucas A. Swaine [6]
  1.  6
    The Liberal Conscience: Politics and Principle in a World of Religious Pluralism.Lucas Swaine - 2007 - Ethical Theory and Moral Practice 10 (5):515-517.
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  2.  28
    How Ought Liberal Democracies to Treat Theocratic Communities?Lucas A. Swaine - 2001 - Ethics 111 (2):302-343.
  3.  32
    Institutions of Conscience: Politics and Principle in a World of Religious Pluralism. [REVIEW]Lucas A. Swaine - 2003 - Ethical Theory and Moral Practice 6 (1):93-118.
    This article considers the difficult question of whether there are any reasons for theocratic religious devotees to affirm liberalism and liberal institutions. Swaine argues not only that there are reasons for theocrats to affirm liberalism, but that theocrats are committed rationally to three normative principles of liberty of conscience, as well. Swaine subsequently discusses three institutional and strategic implications of his arguments. First, he outlines an option of semisovereignty for theocratic communities in liberal democracies, and explains why an appropriate valuation (...)
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  4.  12
    A Liberalism of Conscience.Lucas Swaine - 2003 - Journal of Political Philosophy 11 (4):369–391.
  5.  59
    Heteronomous Citizenship: Civic Virtue and the Chains of Autonomy.Lucas Swaine - 2010 - Educational Philosophy and Theory 42 (1):73-93.
    In this article, I distinguish personal autonomy from heteronomy, and consider whether autonomy provides a suitable basis for liberalism. I argue that liberal government should not promote autonomy in all its citizens, on the grounds that not all members of liberal democracies require autonomy for a good life. I then outline an alternative option that I call a liberalism of conscience, describing how it better respects heteronomous citizens. I subsequently clarify how a liberalism of conscience is different than, and superior (...)
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  6.  27
    A Paradox Reconsidered: Written Lessons From Plato's Phaedrus.Lucas A. Swaine - 1998 - Educational Philosophy and Theory 30 (3):259–273.
  7.  36
    The False Right to Autonomy in Education.Lucas Swaine - 2012 - Educational Theory 62 (1):107-124.
    The ideal of personal autonomy enjoys considerable support in educational theory, but close analysis reveals serious problems with its core analytical and psychological components. The core conception of autonomy authorizes individuals to employ their imaginations in troubling and unhealthy ways that clash with sound ideals of moral character. Lucas Swaine argues in this essay that this gives grounds to deny that the core conception of autonomy should be promoted in democratic education. What is more, according to Swaine, young citizens appear (...)
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  8.  14
    Political Theory and the Conduct of Faith: Oakeshott on Religion in Public Life.Lucas Swaine - 2005 - Contemporary Political Theory 4 (1):63-82.
    This article examines Michael Oakeshott's peculiar understanding of religion and its connection to politics and public affairs in democratic societies. It considers Oakeshott's views on both the prominence of religion as an expression of practical life, and the conciliatory role of the religious imagination in human existence. Upon inspection, Oakeshott's notion of a reconciled form of religiosity appears to be devised to speak to problems of religious enthusiasm in liberal democracies. Oakeshott's response to challenges of religious enthusiasm is insufficient and (...)
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  9.  21
    Book ReviewsCharles Fried,. Modern Liberty and the Limits of Government.New York: W. W. Norton & Co., 2007. Pp. 217. $24.95. [REVIEW]Lucas Swaine - 2007 - Ethics 117 (3):555-560.
  10.  22
    The Ascendant Liberal Conscience: A Response to Three Critics.Lucas Swaine - 2011 - Critical Review of International Social and Political Philosophy 14 (4):521-529.
    A liberalism of conscience incorporates both persuasion and reasoning to achieve its ends, but it does not entail guilt or bad conscience about the need to rule. Neither does the approach involve efforts to convert dissenters to some specific conception of the good. My view differs significantly from the views of John Rawls and John Locke: a liberalism of conscience is based in principles that people should accept, and which provide a firmer ground for rightful toleration. The theory is critical (...)
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  11.  30
    Freedom of Thought as a Basic Liberty.Lucas Swaine - 2018 - Political Theory 46 (3):405-425.
    Freedom of thought has been lauded in political theory and celebrated in human rights discourse. But what kind of freedom is it? I propose that freedom of thought deserves status as a basic liberty, given the significance of thought to human life, the fundamental importance of freedom of thought in establishing and sustaining crucial rights and freedoms, and the value of being able to develop and experience one’s thoughts without undue influence from others.
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  12.  26
    Blameless, Constructive, and Political Anger.Lucas A. Swaine - 1996 - Journal for the Theory of Social Behaviour 26 (3):257–274.
    Scholars of the emotions maintain that all anger requires an object of blame. In order to be angry, many writers argue, one must believe than an actor has done serious damage to something that one values. Yet an individual may be angered without blaming another. This kind of emotion, called situational anger, does not entail a corresponding object of blame. Situational anger can be a useful force in public life, enabling citizens to draw attention to the seriousness of social or (...)
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  13.  2
    A Liberalism of Conscience.Lucas Swaine - 2003 - Journal of Political Philosophy 11 (4):369-391.
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  14.  5
    A Paradox Reconsidered: Written Lessons From Plato's Phaedrus.Lucas A. Swaine - 1998 - Educational Philosophy and Theory 30 (3):259-273.
  15.  35
    Moral Character for Political Leaders: A Normative Account.Lucas Swaine - 2013 - Res Publica 19 (4):317-333.
    This article analyzes the moral and political implications of strong moral character for political action. The treatment provides reason to hold that strong moral character should play a role in a robust normative account of political leadership. The case is supported by empirical findings on character dispositions and the political viability of the account’s normative prescriptions.
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  16.  29
    Work Lovers, Freedom, and Basic Income.Lucas Swaine - 2011 - Contemporary Political Theory 10 (1):21-36.
    This article discusses left-libertarian justifications of basic income. The basic income policy is designed to decouple income from employment in the monetized economy by allowing the individual to access, on a regular stipulated basis, a grant that is independent of her ability and willingness to work for remuneration. This article attempts to amend an important failure with respect to the way in which the concept of real freedom has been treated in Van Parijs’ pioneering defense of the universal grant. Van (...)
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  17.  12
    Politics, Philosophy, and Liberty of Conscience: A Reply to Three Critics.Lucas Swaine - 2008 - Social Philosophy Today 24:201-208.
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  18.  35
    Review of J. Caleb Clanton, Religion and Democratic Citizenship: Inquiry and Conviction in the American Public Square[REVIEW]Lucas Swaine - 2009 - Notre Dame Philosophical Reviews 2009 (4).
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  19.  16
    Politics, Philosophy, and Liberty of Conscience.Lucas Swaine - 2008 - Social Philosophy Today 24:201-208.
  20.  14
    The Liberal Conscience: An Overview.Lucas Swaine - 2011 - Critical Review of International Social and Political Philosophy 14 (4):505-507.
    As the author of The Liberal Conscience: Politics and Principle in a World of Religious Pluralism (2006), I outline the arguments and purposes of my book, delineating the political and philosophical problems of theocracy and describing elements of a new liberal theory able successfully to address them.
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  21.  5
    The Battle for Liberalism: Facing the Challenge of Theocracy.Lucas Swaine - 2007 - Critical Review 19 (4):565-575.
    ABSTRACT Liberal theory has failed to provide theocrats who are aggrieved by the sinful practices widespread in liberal societies good reasons to tolerate these sins. Moreover, liberal theory has faltered in identifying grounds on which to impose regulations that violate theocrats? religious doctrines. These challenges must be met if liberalism is to temper religious discord and to maintain its own relevance in a world replete with theocratic conceptions of the good.
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  22.  10
    Review of Paul J. Weithman, Religion and the Obligations of Citizenship[REVIEW]Lucas Swaine - 2003 - Notre Dame Philosophical Reviews 2003 (6).
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  23. Theocracy: Citadel of Devotion.Lucas A. Swaine - 1999 - Dissertation, Brown University
    Theocratic communities ensconced within liberal democracies ought to be treated differently than they are at present. Liberals have neglected to consider carefully the challenges that theocracy presents, largely because none has undertaken to examine the essence of that way of governing. In this there is a serious problem, however, for existing legal structures impede severely the religious free exercise of theocrats, and no appropriate solution to this injustice has yet been given. ;Theocracy is a distinctive mode of governance involving rigid (...)
     
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