Hobbes's Liberty and Skinner's Discontent

This article questions the plausibility of the interpretation of Hobbes's liberty that Quentin Skinner articulates in Hobbes and Republican Liberty . It argues that Skinner's book fails to prove two of the three claims it must uphold: the 'textual accuracy claim' and his 'methodological claim'. This article maintains that understanding Hobbes's use of liberty in Leviathan according to his definition of 'corporall liberty', as Skinner does, ignores many of Hobbes's claims that invoke liberty outside the beginning of chapter 21, resulting in a one-dimensional reading of Hobbes.     

On Hobbesian Resistance Theory

As many have observed, Hobbes's political theory contained elements of an inchoate resistance theory. The present article identifies those elements, and considers their significance for the general interpretation of Hobbes's thought. It is suggested that Hobbes's resistance theory provides evidence of his belief that the artificial commonwealth was built upon foundations of natural morality. If the sovereign ruler of any commonwealth infringed natural morality then she might well face the natural punishment of rebellion, even though in the artificial realm of civil law this rebellion could never be justified. In the light of these remarks, the interpretation of Hobbes given by Howard Warrender is reexamined. Although Warrender's conclusion that Hobbes grounded natural morality in the command of God cannot be sustained, it is shown that much else in Warrender's work remains valid. In particular, his contention that Hobbes was a genuine natural law thinker seems more defensible when Hobbesian resistance theory is properly understood.     

Pluralism and the Hobbesian Logic of Negative Constitutionalism

According to an essentially Hobbesian account of political order, the claims of cultural and national minorities within a state to some form of constitutional or institutional recognition are morally suspect and politically undesirable. Underlying this Hobbesian logic is a particular understanding of the relation between law and politics. 'Negative constitutionalism' is focused primarily on limiting the damage government can do. However the pursuit of constitutional minimalism runs up against the challenges presented by deeply diverse political communities. By investigating the manner in which Hobbes has been invoked in arguments concerning the relation between the rule of law and the 'politics of recognition', I argue (i) that the distinction between the rule of law and politics is fundamentally unstable, and (ii) that in invoking Hobbes, modern theorists have missed an important element of Hobbes's own argument—namely, his appreciation of this instability. As an example, I examine the way Hobbes is used in some of John Gray's recent writings on pluralism and liberalism.     

Hobbes and the prophet Samuel on leviathan government

Thomas Hobbes’ Leviathan is one of the most important treatises in the history of political economy and has influenced writings on constitutional economics and public choice. In his treatise, Hobbes proposed the desirability of voluntary subjugation to an authoritarian ruler. Hobbes appealed to the authority of the prophet Samuel to make his case for Leviathan, a precedent that has remained unquestioned for some 350 years. Yet Samuel clearly warned against the dangers of appointing an all-powerful king. Hobbes’s argument in favor of Leviathan thus demands an authority other than Samuel.     

HOBBES AND THE RIGHT OF SELF-DEFENCE

Abstract. The weakness of the Hobbesian sovereign which arises out of what the individual can do in his own defence is well established. What has not been examined is the attempts Hobbes makes to counter this and that is the concern of this article. He appeals to the individual to exercise caution on three distinct grounds: on grounds of gallantry, on grounds of'reasonability'and finally by reference to theology. Each appeal is examined and each is seen to fail. Such is Hobbes's insistence on Passion and Will as the basis of society that he finds it impossible to appeal to Reason and Nature to temper its exercise.     

THOMAS HOBBES AND THE CONSTITUENT POWER OF THE PEOPLE

Abstract. The paper examines Hobbes's doctrine of representation and argues that implicit in this doctrine is the modern notion of the people as the constituent power of the state. Attention is focused on the progressive evolution of Hobbes's ideas about the multitude, the people, and the constitution of political unity, and on the connection between his doctrine of political representation and his concept of personality. The paper ends by assessing the compatibility of Hobbes's concept of the people as constituent power and his concept of the commonwealth by acquisition.     

The Conscientious Sovereign: Public and Private Rule in Thomas Hobbes's Early Discourses

In midcareer political treatises, Hobbes trades humanism for scientific method and minimizes distinctions between conquest and mutual covenant as grounds of sovereignty. From this, many conclude that arbitrary government is the goal, or the likeliest outcome of Hobbes's science of justice. Three early discourses, however, suggest that the perils of transition from the private rule of a conqueror to the public rule of a law-bound sovereign are of primary concern. Whether the change is taken as proof of the independent activity of natural law, or as solely attributable to the skills of exemplary sovereigns, it destabilizes any law-bound ruler who fails to reorient the passions motivating subjects to obey. Lasting stability and comfort can be achieved only when public rule is redefined as the preservation of a cognitive balance, setting fear of the destructive effects of unregulated self-assertion against hope of the possibility of continuous peace through obedience to law.     

Hobbes and Samuel: reply

Geoffrey Brennan has presented a defense of Hobbes against the claim of misrepresentation of the prophet Samuel as supporting a leviathan. He has also used the occasion of his reply to introduce embellishments that were outside of the scope of my observations concerning the prophet Samuel and Hobbes.     

Equity and Political Economy in Thomas Hobbes

Thomas Hobbes is often viewed as a seminal figure in the development of the homo economicus philosophical anthropology central to the acquisitive, bourgeois morality of liberal modernity. The present study challenges this interpretation of Hobbes as an antecedent to free market ideology by arguing that his political economy presupposed a complex relation between contract, law, and social networks of credit informed by prudence and robust norms of equity. The normative claims of equity permeate Hobbes's holistic account of political economy and inform his vision of liberal statecraft that gave priority to prudential judgment against economic determinism, especially as Hobbes understood trade, taxation, allocation of resources, and the provision of social welfare. I will conclude by reflecting upon how Hobbes's political economy both reveals the internal diversity within the liberal intellectual tradition and can help us to better understand and critique contemporary liberal states and democratic theory.     

Václav Havel's Absurd Route to Democracy

Abstract

This article examines Václav Havel's unconventional route to democracy. At the core of the enquiry is an analysis of the role his Absurdism played in the development of his thought and activism. The essay illustrates how a typically literary, non-democratic intellectual orientation sustained Havel in his struggle for democratic political change against the abuses of really existing socialism. Yet, Havel's thought did not stop there; he eyed Western liberal ism critically as well. Springing from his Absurdist sensibility was a vision of democracy that was neither wholly liberal nor socialist, yet quite practical. By making a case for reconsidering ideas that typically fall outside the purview of democratic theory, this article also suggests the possibility of critically rethinking democracy itself.     

Local Autonomy, Local Democracy and the 'New Localism'

Most studies of local autonomy and local democracy fail to distinguish adequately between the two terms. As a consequence, there is an assumed bilateral relationship between them in which changes in one are always deemed to affect the other – particularly in policy formulations. This article develops a stronger analytical distinction between them by considering local autonomy in three separate ways: as freedom from central interference; as freedom to effect particular outcomes; and as the reflection of local identity . Each of these conceptualisations raises different challenges for local democracy and its relationship to broader forms of democratic practice. When used to analyse the recent emergence of the 'new localism' as a policy approach within Britain, this separation also shows significant limitations in current policies towards democratic renewal and central policies that are supposedly focused on outcomes rather than processes. Although localities are being afforded some autonomy, most initiatives are not supporting the enhancement of local democracy.     

The Theory of Universal Human Rights: A Comment on Talbott

In this analysis of William Talbott’s important book, I note with appreciation his defense of universal moral principles and of moral justification as a “social project,” his focus on the critique of oppression, and his emphasis on empathic understanding in the account of human rights. I go on to develop some criticisms regarding: 1) Talbott’s traditional understanding of human rights as holding against governments and not also applying to nonstate actors; 2) his account of the interrelations among well-being, autonomy, claims for first person authority in moral judgment, and human rights; 3) his strongly rationalist and liberal individualist interpretation of moral judgment and autonomy; and 4) the lack of a role for intercultural dialogue about human rights, which nonetheless are held to apply to all human beings across cultures. In each case, I briefly consider what an alternative approach would look like.     

The iron law of democratic socialism: British and Austrian influences on the young Karl Polanyi

Abstract

A central thesis of Karl Polanyi's The great transformation concerns the tensions between capitalism and democracy: the former embodies the principle of inequality, while democracy represents that of equality. This paper explores the intellectual heritage of this thesis, in the ‘functional theory’ of G.D.H. Cole and Otto Bauer and in the writings of Eduard Bernstein. It scrutinizes Polanyi's relationship with Bernstein's ‘evolutionary socialism’ and charts his ‘double movement’ vis-à-vis Marxist philosophy: in the 1910s he reacted sharply against Marxism's deterministic excesses, but he then, in the 1920s, engaged in sympathetic dialogue with Austro-Marxist thinkers. The latter, like Bernstein, disavowed economic determinism and insisted upon the importance and autonomy of ethics. Yet they simultaneously predicted a law-like expansion of democracy from the political to the economic arena. Analysis of this contradiction provides the basis for a concluding discussion that reconsiders the deterministic threads in Polanyi's oeuvre. Whereas for some Polanyi scholars these attest to his residual attraction to Marxism, I argue that matters are more complex. While Polanyi did repudiate the more rigidly deterministic of currents in Marxist philosophy, those to which he was attracted, notably Bernstein's ‘revision’ and Austro-Marxism, incorporated a deterministic fatalism of their own, in respect of democratization. Herein lies a more convincing explanation of Polanyi's incomplete escape from a deterministic philosophy of history, as exemplified in his masterwork, The great transformation.     

Laski on Rights and the Problem of Liberal Democratic Theory

From 1919 until the mid-1920s Laski developed a cogent egalitarian theory of democratic rights. In the 1930s he turned his attention to the conflict between such rights and the capitalist property rights of liberal theory. His defence of democratic rights is significant in the context of contemporary discussions of rights, autonomy and democracy.     

Cultural Authenticity and Liberal Democracy: A Reply to Colin Tyler

This paper takes issue with Colin Tyler's critique of Bhikhu Parekh's work on liberalism and cultural pluralism in his 'The Implications of Parekh's Cultural Pluralism', Politics 16(3). I argue that Tyler subscribes to an overly monolithic view of cultural identity, that democracy can be a procedural or practical ideal not a cultural understanding, and that in any case the existence of deep-seated cultural pluralism is a good reason for rethinking democratic values and endorsing a republican, rather than liberal, conception of democracy.     

Post-modernism as the Decadence of the Social Democratic State

In this paper it is argued that the corresponding rise of post-modernism and the triumph of neo-liberalism are not only not accidental, the triumph of neo-liberalism has been facilitated by post-modernism. Post-modernism has been primarily directed not against mainstream modernism, the modernism of Hobbes, Smith, Darwin and social Darwinism, but against the radical modernist quest for justice and emancipation with its roots in German thought. The Social Democratic State, the principles of which, it is here argued, were articulated by Hegel, was a partial triumph of this radical modernism, realising a higher level of reciprocal recognition and overcoming much of the brutality of the Liberal State. Post-modernism is shown to be a manifestation of the decadence of the Social Democratic State, characterised by the disintegration of cognitive and ethical developments which have been the condition for people to form communities based on reciprocal recognition. In this regard it parallels the decadence which took place in ancient Rome, for similar reasons: both the Roman Empire and the social democratic state reduced people to passive recipients of the benefits of their societies. The implications of this are twofold. If social democracy is to be revived, it will require a struggle for 'strong' democracy; that is, for a major role for participatory democracy. On the other hand if people opt for the creation of confederations of genuinely democratic communities to replace the state, this will not be achieved by post-modern decadence but through the developments of cognitive forms and communities through which the recognition of people as free agents is institutionalised.     

Epistemological Limits of the State: Reflections on Popper's Open Society

The ethical theory of Popper's Open Society threatens, against his wishes, to lapse into a form of relativism. This consequence is avoided if a closer parallel than Popper himself allows for is drawn between hs ethical theory and his epistemology. This produces a fallibilistic ethical intuitionism, in which the judgements of the individual are subject to criticism by the judgements of others. From this, however, an epistemological rationale is provided for the autonomy of the individual and moral limits are drawn to the sphere of legitimate action by the state.     

Membership ballots and the value of intra-party democracy

On the face of it, membership ballots present a clear case in which intra-party democracy comes into collision with core principles of representative democracy: they weaken the autonomy of representatives, and undermine the authority of the voters. In this article, I investigate whether this is correct, and whether membership ballots are, therefore, democratically illegitimate, using the controversial 2013 Mitgliederentscheid in the German Social Democratic party as a critical case. I argue that there is nothing democratically suspect about membership ballots and mount a defence of intra-party democracy as intrinsically valuable, appealing to a principle of equal respect for persons as autonomous agents. It turns out that endorsing this principle has two possible implications: that the content of the ballot must be open to deliberation, and that these deliberations should be rendered open to non-members. I discuss these implications and offer some institutional design guidelines.     

浅谈村民自治中的若干问题

村民自治是基层民主自治在农村的主要表现形式。自基层民主自治制度确定为我国基本政治制度以来,我国基层民主自治在农村迅速发展,为广大农村地区的政治经济发展提供了强大的制度支持。但是,村民自治的发展并不是完美的,其中也存在着不少问题。只有发现这些问题,才能让村民自治得到健康发展。