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  1. (1 other version)An inquiry into the nature and causes of the wealth of nations.Adam Smith - 1976 - Oxford University Press. Edited by R. H. Campbell, A. S. Skinner & W. B. Todd.
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  • A Brief History of Neoliberalism.David Harvey - 2005 - Oxford University Press.
    Writing for a wide audience, Harvey here tells the political-economic story of where neoliberalization came from and how it proliferated on the world stage. He constructs a framework, not only for analyzing the political and economic dangers that now surround us, but also for assessing the prospects for more socially just alternatives.
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  • (1 other version)A Letter Concerning Toleration.John Locke & James H. Tully (eds.) - 1963 - Hackett Publishing Company.
    John Locke's subtle and influential defense of religious toleration as argued in his seminal _Letter Concerning Toleration_ appears in this edition as introduced by one of our most distinguished political theorists and historians of political thought.
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  • (1 other version)The second treatise of government.John Locke - 1966 - [New York]: Barnes & Noble. Edited by J. W. Gough.
    A Norton Library edition of Locke's Second Treatise of Government, edited by A. John Simmons.
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  • The Political Theory of Possessive Individualism: Hobbes to Locke.C. B. Macpherson - 1962 - Science and Society 28 (4):468-470.
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  • John Stuart Mill and the Ends of Life.Isaiah Berlin - 1960 - [Council of Christians and Jews,].
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  • Review of Milton Friedman: Capitalism and Freedom[REVIEW]Milton Friedman - 1962 - Ethics 74 (1):70-72.
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  • Religion as a Category of Governance and Sovereignty.Trevor Stack, Naomi R. Goldenberg & Timothy Fitzgerald (eds.) - 2015 - Brill.
    Religious-secular distinctions have been crucial to the way in which modern governments have rationalised their governance and marked out their sovereignty – as crucial as the territorial boundaries that they have drawn around nations. The authors of this volume provide a multi-dimensional picture of how the category of religion has served the ends of modern government. They draw on perspectives from history, anthropology, moral philosophy, theology and religious studies, as well as empirical analysis of India, Japan, Mexico, the United States, (...)
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  • Religion and the secular: historical and colonial formations.Timothy Fitzgerald (ed.) - 2007 - Oakville, CT: Equinox.
    The collection of essays in this volume critically explore various aspects of the modern development of the religion-secular dichotomy and its ideological function in the assertion of colonial power since the 16th century. The authors hope to illuminate the role and formation of the modern category of religion, and of the academic study of religion, as colonial instruments in the more general subjection of indigenous concepts of order to the classificatory needs of Euro-America. The methodology tends to overflow traditional disciplinary (...)
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  • Review of Friedrich A. Hayek: The Road to Serfdom[REVIEW]Friedrich A. Hayek - 1945 - Ethics 55 (3):224-226.
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  • Capitalism and Religion: The Price of Piety.Philip Goodchild - 2002 - Psychology Press.
    Our global ecological crisis demands that we question the rationality of the culture that has caused it: western modernity's free market capitalism. Philip Goodchild develops arguments from Nietzsche, Adorno, Horkheimer, and Marx, to suggest that our love of Western modernity is an expression of a piety in which capitalism becomes a global religion, in practice, if not always in belief. This book presents a philosophical alternative that demands attention from philosophers, critical theorists, philosophers of religion, theologians, and those in ecological (...)
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  • How can mainstream approaches become more critical?Jonathan Boyarin, Rebekka King, Roland Boer & Warren S. Goldstein - 2015 - Critical Research on Religion 3 (1):3-12.
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  • Economics as Religion: From Samuelson to Chicago and Beyond.Robert Henry Nelson - 2001 - Penn State Press.
    In this study, Robert H. Nelson explores the genesis, the prophets, the prophesies, and the tenets of what he sees as a religion of economics that has come into full blossom in latter-day America. Nelson does not see &"theology&" as a bad word, and his examination of the theology underlying Samuelsonian and Chicagoan economics is not a put-down. It is a way of seeing the rhetoric of fundamental belief&—what has been called &"vision.&".
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