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  1. John Locke.William Uzgalis - 2008 - Stanford Encyclopedia of Philosophy.
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  • Philosophical racism and ubuntu: In dialogue with Mogobe Ramose.C. W. Maris - 2020 - South African Journal of Philosophy 39 (3):308-326.
    This article discusses two complementary themes that play an important role in contemporary South African political philosophy: (1) the racist tradition in Western philosophy; and (2) the role of ubuntu in regaining an authentic African identity, which was systematically suppressed during the colonial past and apartheid. These are also leading themes in Mogobe Ramose’s African Philosophy Through Ubuntu. The first part concentrates on John Locke. It discusses the thesis that the reprehensible racism of many founders of liberal political philosophy has (...)
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  • John Locke on Native Right, Colonial Possession, and the Concept of Vacuum domicilium.Paul Corcoran - 2018 - The European Legacy 23 (3):225-250.
    The early paragraphs of John Locke’s Second Treatise of Government describe a poetic idyll of property acquisition widely supposed by contemporary theorists and historians to have cast the template for imperial possessions in the New World. This reading ignores the surprises lurking in Locke’s later chapters on conquest, usurpation, and tyranny, where he affirms that native rights to lands and possessions survive to succeeding generations. Locke warned his readers that this “will seem a strange doctrine, it being quite contrary to (...)
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  • The political theory of techno-colonialism.Tristan Hughes - forthcoming - European Journal of Political Theory.
    This paper examines an ideology I call techno-colonialism. I argue that techno-colonialism represents an attempt to selectively reproduce settler colonial practices adjusted to twenty-first century realities. This argument has implications for contemporary settler colonialism, the radical right, and climate change politics. In what follows, I discuss the techno-colonial doctrines of Nick Land, Curtis Yarvin, Peter Thiel, and Patri Friedman. These figures articulate a political theory about exploiting new technologies to escape the state and found new societies. To explore techno-colonial ideology, (...)
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  • Locke’s Conflicted Cosmopolitanism: Individualism and Empire.Daniel Layman - 2024 - In Benjamin Bourcier & Mikko Jakonen (eds.), British Modern International Thought in the Making: Politics and Economy from Hobbes to Bentham. Springer Verlag. pp. 71-91.
    In this chapter, Daniel Layman argues that there is not one Lockean conception of IR but rather (at least) two mutually incompatible conceptions: one a Ciceronian moral cosmopolitanism and the other a colonialism centered on British interests. Opposing Locke’s philosophical writings with his economic works, Layman’s reading acknowledges the contradictions and incoherence present in Locke’s IR theory.
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  • The criminal is political: real existing liberalism and the construction of the criminal.Koshka Duff - 2018 - Dissertation, University of Sussex
    The familiar irony of ‘real existing socialism’ is that it never was. Socialist ideals were used to legitimise regimes that fell far short of realising those ideals – indeed, that violently repressed anyone who tried to realise them. This thesis investigates how the derogatory and depoliticizing concept of the criminal has historically allowed, and continues to allow, liberal ideals to operate in a worryingly similar manner. Across the political spectrum, ‘criminal’ is used as a slur. That which is criminal is (...)
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  • Roberto Esposito's deontological communal contract.Greg Bird - 2013 - Angelaki 18 (3):33-48.
    This article underlines and draws attention to critical insights Esposito makes regarding the prospects of rethinking community in a globalized world. Alongside Agamben and Nancy, Esposito challenges the property prejudice found in mainstream models of community. In identity politics, collective identity is converted into a form of communal property. Borders, sovereign territories, and exclusive rights are fiercely defended in the name of communal property. Esposito responds to this problem by developing what I call a “deontological communal contract” where being and (...)
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  • Corporate Responsibility and Repair for Anti-Black Racism.Tabitha Celeste Mustafa - forthcoming - Business Ethics Quarterly:1-32.
    In an era when the public and shareholders increasingly demand greater accountability from institutions for racial injustice and slavery, scholarship on corporate reparations is more and more essential. This article argues that corporations have played a significant role in the cultural dehumanization of Blackness and therefore have a particular responsibility to make repair. Cultural dehumanization refers to embedding anti-Blackness into US culture in service of capitalist profit accumulation, which has resulted in status and material inequalities between Blacks and whites that (...)
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  • John Locke, Christian mission, and colonial America.Jack Turner - 2011 - Modern Intellectual History 8 (2):267-297.
    John Locke was considerably interested and actively involved in the promotion of Protestant Christianity among American Indians and African slaves, yet this fact goes largely unremarked in historical scholarship. The evidence of this interest and involvement deserves analysis—for it illuminates fascinating and understudied features of Locke's theory of toleration and his thinking on American Indians, African slaves, and English colonialism. These features include (1) the compatibility between toleration and Christian mission, (2) the interconnection between Christian mission and English geopolitics, (3) (...)
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  • Cultivating and Challenging the Common: Lockean Property, Indigenous Traditionalisms, and the Problem of Exclusion.Alys Eve Weinbaum - 2006 - Contemporary Political Theory 5 (2):193-214.
    The article takes up and challenges the Lockean conception of common sense and common right to property in two ways: first, through a critical investigation of Locke's historical connection to colonialism, and second, by turning to contemporary indigenous conceptions of common sense. Locke's practical experiences in the founding of Carolina, I argue, serve not simply to explain the problematical colonial impulses of the Second Treatise, but indeed to help undo the credibility of that text's ideological claim to acquire and assimilate. (...)
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  • (2 other versions)Indigenous minorities' claims to land.Daniel Weyermann - 2009 - Intergenerational Justice Review 1 (1).
    Claim of indigenous minorities to land are a significant political issue in many parts of the world. These claims; though; are contested; be it in theoretical; political or legal terms. I consider a position; put forward by Jeremy Waldron; that asserts some theoretical reservations towards indigenous minorities' claims to reparations and land. Waldron seems to assume that indigeneity is no important factor regarding land claims and reparative issues. I propose a rivalling account of indigenous land claims; based on the idea (...)
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  • Back to the Future? Temporality and Society in Indian Constitutional Law: A Closer Look at Section 377 and Sabarimala Decisions and the Genealogy of Legal Reasoning.Jean-Philippe Dequen - 2020 - Journal of Human Values 26 (1):17-29.
    ‘On the 26th of January 1950, we are going to enter into a life of contradictions. In politics we will have equality and in social and economic life we will have inequality’. B. R. Ambedkar’s famous last speech to the Constituent Assembly on 25 November 1949 still resonates within contemporary Indian constitutional law, and even more so his following interrogation: ‘how long shall we continue to live this life of contradictions?’ Prima facie societal, the contradiction is however also a temporal (...)
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  • The edge of enlightenment: Ireland and Scotland in the eighteenth century: Ian McBride.Ian Mcbride - 2013 - Modern Intellectual History 10 (1):135-151.
    Was there an Enlightenment in Ireland? Was there even a distinctively Irish Enlightenment? Few scholars have bothered even to pose this question. Historians of Ireland during the era of Protestant Ascendancy have tended to be all-rounders rather than specialists; their traditional preoccupations are constitutional clashes between London and Dublin, religious conflict, agrarian unrest and popular politicization. With few exceptions there has been no tradition of intellectual history, and little interest in the methodological debates associated with the rise of the “Cambridge (...)
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  • The Oxford Handbook of Philosophy and Race.Naomi Zack (ed.) - 2017 - New York, USA: Oxford University Press USA.
    The Oxford Handbook of Philosophy and Race provides up-to-date explanation and analyses by leading scholars of contemporary issues in African American philosophy and philosophy of race. These original essays encompass the major topics and approaches in this emerging philosophical subfield that supports demographic inclusion and diversity while at the same time strengthening the conceptual arsenal of social and political philosophy. Over the course of the volume's ten topic-based sections, ideas about race held by Locke, Hume, Kant, Hegel, and Nietzsche are (...)
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  • The idea of rights in the imperial crisis.Craig Yirush - 2012 - Social Philosophy and Policy 29 (2):82-103.
    Research Articles Craig Yirush, Social Philosophy and Policy, FirstView Article.
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  • El liberalismo en crisis. Notas críticas sobre las libertades y las esclavitudes en Benjamin Constant.Macarena Marey - 2022 - Isegoría 66:26-26.
    In this paper I offer a non-ideal analysis of a series of theoretical problems affecting liberalism, which have bearing on liberal discourses in today’s concrete political practices with de-democratizing consequences, including the instrumentalization of liberalism by neoconservative actors. I use Benjamin Constant’s attitude towards slavery as case study to show that liberalism is culpably ignorant of many structural injustices, and that this is so because of its basic thesis that the main oppression is the one the state and the political (...)
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  • Nature and the native.Timothy Bowers Vasko - 2022 - Critical Research on Religion 10 (1):7-23.
    Critics of climate collapse and colonization in the Americas rightly identify the origin of these twin crises in early modern political theologies. They seek to combat these crises with new political theologies of nature that pay greater reverence to “native” peoples’ ecological knowledge. But in doing so, these critics subtly, perhaps unwittingly, recall elements of the colonial power they criticize. I explain why this is the case, examining Bartolomé de Las Casas’s use of naturales in his critiques of Spanish Conquest, (...)
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  • The Changing Moral Justification of Empire: From the Right to Colonise to the Obligation to Civilise.Camilla Boisen - 2013 - History of European Ideas 39 (3):335-353.
    This paper argues that the moral legitimating reasoning of terra nullius assumed an under-recognised, different guise in the later years of colonial justification in the form of trusteeship. The idea of terra nullius has a central place in the political thought of thinkers such as Grotius and Locke. Although terra nullius, consolidated in European colonial thought in the early modern period, differed conceptually from the doctrine of trusteeship as the colonial legitimation for Africa, both instituted a moral justification for the (...)
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  • The empire of political thought: civilization, savagery and perceptions of Indigenous government.Bruce Buchan - 2005 - History of the Human Sciences 18 (2):1-22.
    This paper examines the relationship between understandings of Indigenous government and the development of early-modern European, and especially British, political thought. It will be argued that a range of British political thinkers represented Indigenous peoples as being in want of effective government and regular conduct due to the absence of sufficiently developed property relations among them. In particular, British political thinkers framed the ‘deficiencies’ of Indigenous people by ideas of civilization in which key assumptions connected ‘property’, ‘government’, and ‘society’ as (...)
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  • Territorial rights and colonial wrongs.Benjamin Ferguson & Roberto Veneziani - 2020 - European Journal of Philosophy 29 (2):425-446.
    What is wrong with colonialism? The standard—albeit often implicit—answer to this question has been that colonialism was wrong because it violated the territorial rights of indigenous peoples, where territorial rights were grounded on acquisition theories. Recently, the standard view has come under attack: according to critics, acquisition based accounts do not provide solid theoretical grounds to condemn colonial relations. Indeed, historically they were used to justify colonialism. Various alternative accounts of the wrong of colonialism have been developed. According to some, (...)
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  • Cultivating and Challenging the Common: Lockean Property, Indigenous Traditionalisms, and the Problem of Exclusion.Vicki Hsueh - 2006 - Contemporary Political Theory 5 (2):193-214.
    The article takes up and challenges the Lockean conception of common sense and common right to property in two ways: first, through a critical investigation of Locke's historical connection to colonialism, and second, by turning to contemporary indigenous conceptions of common sense. Locke's practical experiences in the founding of Carolina, I argue, serve not simply to explain the problematical colonial impulses of the Second Treatise, but indeed to help undo the credibility of that text's ideological claim to acquire and assimilate. (...)
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  • Apropiación privada de la tierra y derechos políticos en la obra de John Locke.Joan Severo Chumbita - 2014 - Ingenium. Revista Electrónica de Pensamiento Moderno y Metodología En Historia de la Ideas 7:193-210.
    In order to consider the influence of tangible property on the exercise of political rights in the work of John Locke, we’ll analyze, first, the distribution and acreage measurement of the requirements for political participation and the exercise of public functions in The Fundamental Constitutions of Carolina ; secondly, the considerations on land ownership, as a means of production, and the wage labor in Chapter V of Two Treatises of Government , II; finally, we’ll analyze the patrimonial restrictions for the (...)
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  • Locke's state of nature.Barry Hindess - 2007 - History of the Human Sciences 20 (3):1-20.
    Scholarly discussion has treated the account of the state of nature which Locke presents in his Second Treatise as neither an hypothesis nor a description but rather as a fiction. John Dunn, for example, claims that it is a `theoretical analysis of the fundamental relations of right and duty which obtain between human beings, relations which are logically prior to the particular historical situations in which all actual human beings always in fact find themselves'. Here Dunn presents a misleading account (...)
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  • John Locke.Alex Tuckness - forthcoming - Stanford Encyclopedia of Philosophy.
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  • Doing African political philosophy from a universalist perspective.Ẹniọlá Ànúolúwapọ́ Ṣóyẹmí - 2022 - Philosophical Forum 53 (3):187-194.
    There has been a strong impetus to set the definitional parameters of study in African political philosophy and theory. Many scholars advance the idea of a discipline intended to provide lessons that stem from “original” African moral, ideological, and political traditions. Often, these traditions and their ideas are presented as holding categorical moral substance in so far as they are seen to be specific to a culturally essentialist understanding of “Africa.” In turn, an influential part of the literature estimates the (...)
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