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  1. Revisiting The Longing for Total Revolution.Bernard Yack - 2021 - Critical Review: A Journal of Politics and Society 33 (2):248-264.
    ABSTRACT This paper reconsiders the arguments of my book, The Longing for Total Revolution, in response to the thoughtful analyses collected in this symposium. It restates the book’s main genealogical and critical arguments about the philosophical sources of uniquely modern forms of social discontent, while distinguishing those arguments from recent attempts to uncover the deeper, theological sources of discontent. It focuses, in particular, on the role played in modern social discontent by the group of thinkers I describe as the “Kantian (...)
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  • The retrieval of positive freedom, post-Kantian perfectionism and neo-Roman liberty in contemporary political thought.Igor Shoikhedbrod - forthcoming - European Journal of Political Theory.
    In recent years, political theorists have increasingly turned their attention to the past in search of conceptual renovation in the present. While recourse to the past has been a recurring thread throughout the history of political thought, the overlapping concern of recent scholarship has been to revisit seemingly exhausted political concepts with the aim of repurposing them for contemporary political challenges and realities. The three edited collections under review – Positive Freedom, Perfektionismus der Autonomie and Rethinking Liberty Before Liberalism – (...)
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  • The Longing for Total Revolution as Critical But Ideational Genealogy.Jeffrey Friedman - 2021 - Critical Review: A Journal of Politics and Society 33 (2):145-156.
    ABSTRACT Bernard Yack’s The Longing for Total Revolution is not just an important study of an extremely influential strain of post-Kantian philosophy, which according to Yack culminated in both Marx and Nietzsche. It also exemplifies an unusual approach to the history of thought: a form of critical genealogy that, unlike the Nietzschean and Foucauldian variants, seeks intellectual charity by ascribing mistaken ideas not to non-ideational psychological or social sources, but to a web of beliefs that would have obscured from fully (...)
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