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"Judith Butler can justifiably be described as one of the major critical thinkers of our time. While she is best-known for her interventions into feminist debates on gender, sexuality and feminist politics, her focus in recent years has broadened to encompass some of the most pertinent topics of interest to contemporary political philosophy. Drawing on Butler's deconstructive reading of the key categories and concepts of political thought, Birgit Schippers expounds and advocates her challenge to the conceptual binaries that pervade modern political discourse. Using examples and case studies like the West's intervention in Iraq and Afghanistan, and in relation to the Israeli-Palestinian conflict, Schippers demonstrates how Butler's philosophically informed engagement with pressing political issues of our time elucidates our understanding of topics such as immigration and multiculturalism, sovereignty, or the prospect for new forms of cohabitation and citizenship beyond and across national boundaries. A detailed exposition and analysis of Butler's recent ideas, championing her efforts at articulating the possibilities for radical politics and ethical life in an era of global interdependence, this book makes an makes an important contribution to the emerging field of international political philosophy"--

Violence for Equality, first published in 1989, questions the morality of political violence and challenges the presuppositions, inconsistencies and prejudices of liberal-democratic thinking. This book should be of interest to teachers and students of philosophy and politics.

Genealogies are an increasingly important part of contemporary political philosophy. However, even recent genealogies differ a great deal in terms of their ends and methods. Strikingly, this has received virtually no discussion in the literature. This article begins to fill that gap. It does so by comparing and contrasting the genealogies of Bernard Williams, Quentin Skinner, and Raymond Geuss, exploring their different goals, methods, and value for political philosophy. This helps us better understand these different kinds of genealogy in their own right; shows the distinct value of each of these different kinds of genealogy to political philosophy; and enables political philosophers to better be able to select the kind of genealogical investigation most relevant to their interests and to employ the correct kind of genealogy better as a result.

Liberalisms, a work first published in 1989, provides a coherent and comprehensive analytical guide to liberal thinking over the past century and considers the dominance of liberal thought in Anglo-American political philosophy over the past 20 years. John Gray assesses the work of all the major liberal political philosophers including J. S. Mill, Herbert Spencer, Karl Popper, F. A Hayek, John Rawls and Robert Nozick, and explores their mutual connections and differences

This is the fifth volume of 'Oxford Studies in Political Philosophy'. The series publishes some of the best contemporary work in the vibrant field of political philosophy and its closely related subfields, including jurisprudence, normative economics, political theory in political science departments, and just war theory.

This book was written with three aims in mind. The first was to provide a reasonably concise account of Hume's social and political thought that might help students coming to it for the first time. The second aim was to say something about the relationship between philosophy and politics, with explicit attention to Hume, but implicit reference to a general issue. The third is to offer an integrated account of Hume's thought

This is the seventh volume of 'Oxford Studies in Political Philosophy'. The series aims to publish some of the best contemporary work in the vibrant field of political philosophy and its closely related subfields, including jurisprudence, normative economics, political theory in political science departments, and just war theory.

This is the fourth volume of 'Oxford Studies in Political Philosophy.' The series aims to publish some of the best contemporary work in the vibrant field of political philosophy and its closely related subfields, including jurisprudence, normative economics, political theory in political science departments, and just war theory.

This is the third volume of 'Oxford Studies in Political Philosophy'. The series aims to publish some of the best contemporary work in the vibrant field of political philosophy and its closely related subfields, including jurisprudence, normative economics, political theory in political science departments, and just war theory.

The relationship of the world of ideas to the world of events would appear to be securely established today. It is generally acknowledged that ideas "have consequences," and that in turn they are themselves consequences of events. But recent preoccupation with this problem has perhaps obscured an equally fruitful field of investigation, namely, that of the horizontal relationship among ideas in different areas of thought. I propose to examine here the relationship and the consistency between John Locke's general philosophy and his political theory. In the main, this task resolves itself into a comparison and correlation of the Essay Concerning Human Understanding, Locke's chief philosophical work, with his Second Treatise of Civil Government, his principal work in political theory; but I have made use also of other writings.My problem has been considerably complicated by Lock's failure to commit himself unequivocally on several of the most crucial questions to be discussed. He frequently used imprecise language, and, regrettably, sometimes made plainly contradictory statements. These lapses reflect a deep-seated unwillingness in Locke to pursue a line of thought to an unattractive conclusion, both in philosophy and in political theory.

The article attempts a comparative analysis of the concepts of two national philosophies – Kazakh and Russian. The authors turn to the problem of man, try­ing to understand how Kazakh and Russian thinkers conceive human nature, what concepts, in their opinion, are defining for a human being, what place in the characterization of human nature is occupied by universal, values: life and death, good and evil, love and hatred, mercy and compassion, God and man. In this regard, the authors analyze the legacy of the outstanding Kazakh poet, thinker, public educator and public figure Abai Kunanbaev, his philosophical concept of a universal, integral person ("tolyk adam"). The аrticle reveals the worldview of Abai, whose roots go back to the Muslim humanistic tradition, the motive of his search for moral self-determination of a person. Comparing Abai's worldview with the views of representatives of Russian religious philosophy (Vladimir Solovyov, Ivan Ilyin, Pavel Florensky), the authors come to the con­clusion that with all the differences between these two philosophies, primarily national ones, human nature is treated in a similar way in them. This primarily concerns the understanding of religious faith as a unifying, forming principle for the inner world of a person, the unifying principle around which such universal human values as mercy, compassion, honor, conscience, national dignity, mutual understanding, peace and harmony are gathered. The authors emphasize that these values, like never before, are in demand by the modern world, torn by con­flicts, contradictions, local wars, a world that has forgotten what love is and what is the genuine truth of life.

'Hobbes's Political Philosophy' clarifies Hobbes's positions by examining what Hobbes considered a science of politics, a set of timeless truths grounded in definitions. A.P. Martinich explains this science of politics, examining Hobbes's views on the laws of nature, authorization and representation, sovereignty by acquisition, and others. He argues that in addition to the timeless science, Hobbes had two timebound projects. The first was to eliminate the apparent conflict between the new science of Copernicus and Galileo and the second was to show that Christianity is not politically destabilizing.