Results for 'anarchism'

59 found
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  1. Political Anarchism and Raz’s Theory of Authority.Bruno Leipold - 2015 - Res Publica 21 (3):309-329.
    This article argues that using Joseph Raz’s service conception of authority to reject philosophical anarchism can be affected by political anarchism. Whereas philosophical anarchism only denies the authority of the state, political anarchism claims that anarchism is a better alternative to the state. Raz’s theory holds that an institution has authority if it enables people to better conform with reason. I argue that there are cases where anarchism is an existing alternative to the state (...)
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  2. Anarchism as Metaphilosophy.Lajos L. Brons - 2015 - The Science of Mind 53:139-158.
    Philosophy once started as the critical reflection on relatively ordinary human concerns. Increasing specialization has moved the discipline farther and farther away from these concerns, however, undermining its relevance outside the academy, but has also resulting in an ever increasing fragmentation. This fragmentation has further divided the field into a large number of esoteric communities that hardly understand each other. "Further divided", because philosophy was already divided into schools and traditions that seem to speak mutually unintelligible languages. In addition to (...)
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  3. The Anarchist Official: A Problem for Legal Positivism.Kenneth M. Ehrenberg - 2011 - Australian Journal of Legal Philosophy 36:89-112.
    I examine the impact of the presence of anarchists among key legal officials upon the legal positivist theories of H.L.A. Hart and Joseph Raz. For purposes of this paper, an anarchist is one who believes that the law cannot successfully obligate or create reasons for action beyond prudential reasons, such as avoiding sanction. I show that both versions of positivism require key legal officials to endorse the law in some way, and that if a legal system can continue to exist (...)
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  4.  84
    Anarchism and the Beats.Ed D’Angelo - 2012 - In Sharin Elkholy (ed.), The Philosophy of the Beats. The University Press of Kentucky. pp. 227-242.
    The paper charts both the interpersonal connections between historical anarchist figures and the beat poets as well as the philosophical similarities between them. Almost all the beat poets were anarchists, though their politics was secondary to their attempts to transform consciousness. Among the anarchists, the romantic socialist Gustav Landauer, who was especially popular in post-war American anarchist circles, came closest to the political perspective of the beat poets. Like the beats, Landauer was a poet, a pacifist, an anarchist, a communitarian, (...)
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  5.  80
    Epistemological Anarchism Meets Epistemic Voluntarism.Martin Kusch - forthcoming - In Karim Bschir & Jamie Shaw (eds.), Interpreting Feyerabend. Cambridge: Cambridge University Press.
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  6. Libertarian Anarchism Is Apodictically Correct.James Redford - manuscript
    It is shown that libertarian anarchism (i.e., consistent liberalism) is unavoidably true.
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  7.  57
    Model Anarchism.Walter Veit - 2020
    This paper constitutes a radical departure from the existing philosophical literature on models, modeling-practices, and model-based science. I argue that the various entities and practices called 'models' and 'modeling-practices' are too diverse, too context-sensitive, and serve too many scientific purposes and roles, as to allow for a general philosophical analysis. From this recognition an alternative view emerges that I shall dub model anarchism.
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  8. Jesus Is an Anarchist.James Redford - manuscript
    The teachings and actions of Jesus Christ (Yeshua Ha'Mashiach) and the apostles recorded in the New Testament are analyzed in regard to their ethical and political philosophy, with analysis of context vis-à-vis the Old Testament (Tanakh, or Hebrew Bible) being given. From this analysis, it is shown that Jesus is a libertarian anarchist, i.e., a consistent voluntaryist. The implications this has for the world are profound, and the ramifications of Jesus's anarchism to Christians' attitudes toward government (the state) and (...)
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  9. The Anachronistic Anarchist.Elisabeth A. Lloyd - 1996 - Philosophical Studies 81 (2-3):247 - 261.
    A reading of Feyerabend in Against Method, and a comparison of C.S. Peirce.
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  10. Eco-Refuges as Anarchist’s Promised Land or the End of Dialectical Anarchism.Guido J. M. Verstraeten & Willem W. Verstraeten - 2014 - Asian Journal of Humanities and Social Studies 2 (6):781-788.
    Since the early Medieval Time people contested theological legitimation and rational discursive discours on authority as well as retreated to refuges to escape from any secular or ecclesiastical authority. Modern attempts formulated rational legitimation of authority in several ways: pragmatic authority by Monteigne, Bodin and Hobbes, or the contract authority of Locke and Rousseou. However, Enlightened Anarchism, first formulated in 1793 by the English philosopher William Godwin fulminated against all rational restrictions of human freedom and self-determination. However, we do (...)
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  11. Post-Anarchism: A Reader. [REVIEW]Joshua Finnell - 2012 - Journal for the Study of Radicalism 6 (1).
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  12. Nozick’s Reply to the Anarchist: What He Said and What He Should Have Said About Procedural Rights.Helga Varden - 2009 - Law and Philosophy 28 (6):585 - 616.
    Central to Nozick’s Anarchy, State and Utopia is a defense of the legitimacy of the minimal state’s use of coercion against anarchist objections. Individuals acting within their natural rights can establish the state without committing wrongdoing against those who disagree. Nozick attempts to show that even with a natural executive right, individuals need not actually consent to incur political obligations. Nozick’s argument relies on an account of compensation to remedy the infringement of the non-consenters’ procedural rights. Compensation, however, cannot remedy (...)
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  13. John Locke - Libertarian Anarchism.Helga Varden - 2014 - In Guttorm Fløistad (ed.), Philosophy of Justice. pp. 157-176.
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  14. Domination and Consumption: An Examination of Veganism, Anarchism, and Ecofeminism.Ian Werkheiser - 2013 - Journal of Existential and Phenomenological Theory and Culture 8 (2):135-160.
    Anarchism provides a useful set of theoretical tools for understanding and resisting our culture’s treatment of non-human animals. However, some points of disagreement exist in anarchist discourse, such as the question of veganism. In this paper I will use the debate around veganism as a way of exploring the anarchist discourse on non-human animals, how that discourse can benefit more mainstream work on non-human animals, and how work coming out of mainstream environmental discourse, in particular the ecofeminist work of (...)
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  15. Freedom as Critique. Foucault Beyond Anarchism.Karsten Schubert - 2020 - Philosophy and Social Criticism 46.
    Foucault's theory of power and subjectification challenges common concepts of freedom in social philosophy and expands them through the concept of 'freedom as critique': Freedom can be defined as the capability to critically reflect one's own subjectification, and the conditions of possibility for this critical capacity lie in political and social institutions. The article develops this concept through a critical discussion of the standard response by Foucault interpreters to the standard objection that Foucault's thinking obscures freedom. The standard response interprets (...)
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  16.  71
    To Each According to Their Needs: Anarchist Praxis as a Resource for Byzantine Theological Ethics.Emma Brown Dewhurst - 2018 - In M. Christoyannopoulos & A. Adams (eds.), Essays in Anarchism and Religion: Volume II. Stockholm, Sweden: pp. 58-93.
    I argue that anarchist ideas for organising human communities could be a useful practical resource for Christian ethics. I demonstrate this firstly by introducing the main theological ideas underlying Maximus the Confessor’s ethics, a theologian respected and important in a number of Christian denominations. I compare practical similarities in the way in which ‘love’ and ‘well-being’ are interpreted as the telos of Maximus and Peter Kropotkin’s ethics respectively. I further highlight these similarities by demonstrating them in action when it comes (...)
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  17. A Defence of Falsificationism Against Feyerabend's Epistemological Anarchism Using the Example of Galilei's Observations with the Telescope.Mario Günther - manuscript
    I confront Feyerabend's position and critical rationalism in order to have a foundation or starting point for my (historical) investigation. The main difference of his position towards falsificationism is the belief that different theories cannot be discussed rationally. Feyerabend is convinced that Galilei's observations with the telescope in the historical context of the Copernican revolution supports his criticism. In particular, he argues that the Copernican theory was supported by deficient hypotheses, and falsifications were disposed by ad hoc hypotheses and propaganda. (...)
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  18. The Free Market Model Versus Government: A Reply to Nozick.John T. Sanders - 1977 - Journal of Libertarian Studies 1 (1):35-44.
    In Anarchy, State and Utopia, Robert Nozick argues, first, that free-market anarchism is unstable -that it will inevitably lead back to the state; and, second, that without a certain "redistributive" proviso, the model is unjust. If either of these things is the case, the model defeats itself, for its justification purports to be that it provides a morally acceptable alternative to government (and therefore to the state). I argue, against Nozick's contention, that his "dominant protection agency" neither meets his (...)
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  19. The State of Statelessness.John T. Sanders - 1996 - In John T. Sanders & Jan Narveson (eds.), For and Against the State: New Philosophical Readings. Rowman & Littlefield.
    My objective in this paper is to address a handful of issues that typically get raised in discussions of philosophical anarchism. Some of these issues arise in discussions among partisans of anarchism, and some are more likely to be raised in efforts to defend the state against its opponents. My hope is to focus the argument in such a way as to make clearer the main issues that are at stake from the point of view of at least (...)
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  20.  61
    On the Conspicuous Absence of Private Defense.Joseph Michael Newhard - 2016 - Libertarian Papers 8:221-234.
    This essay offers a standard by which to assess the feasibility of market anarchism. In anarchist thought, the concept of feasibility concerns both the ability and the willingness of private defense agencies to liberate their clients from state oppression. I argue that the emergence of a single stateless pocket of effective, privately-provided defense for a “reasonable” length of time is sufficient to affirm feasibility. I then consider the failure of private defense agencies to achieve even this standard. Furthermore, I (...)
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  21.  82
    On the Conspicuous Absence of Private Defense.Joseph Micahel Newhard - unknown
    This essay offers a standard by which to assess the feasibility of market anarchism. In anarchist thought, the concept of feasibility concerns both the ability and the willingness of private defense agencies to liberate their clients from state oppression. I argue that the emergence of a single stateless pocket of effective, privately-provided defense for a “reasonable” length of time is sufficient to affirm feasibility. I then consider the failure of private defense agencies to achieve even this standard. Furthermore, I (...)
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  22. The History and Philosophy of the Postwar American Counterculture: Anarchy, the Beats and the Psychedelic Transformation of Consciousness.Ed D'Angelo - manuscript
    This is a greatly expanded version of my article "Anarchism and the Beats," which was published in the book, The Philosophy of the Beats, by the University Press of Kentucky in 2012. It is both an historical and a philosophical analysis of the postwar American counterculture. It charts the historical origins of the postwar American counterculture from the anarchists and romantic poets of the early nineteenth century to a complex network of beat poets and pacifist anarchists in the early (...)
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  23. Il Carteggio Fra Peano E Camillo Berneri.Enrico Pasini - 2001 - In Clara Silvia Roero (ed.), Giuseppe Peano. Matematica, Cultura E Società. L’Artistica. pp. 49-59.
    Between Giuseppe Peano and Camillo Berneri, a foremost protagonist of the Italian anarchist movement, an interesting correspondence was exchanged in the years 1925-1929. Along with a presentation of the correspondence, Peano's political attitude and the role of his international language projects in early 20th century Italian left are discussed.
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  24. By Whose Authority: A Political Argument for God's Existence.Tyler McNabb & Jeremy Neill - 2019 - European Journal for Philosophy of Religion 11 (2):163.
    In The Problem of Political Authority, Michael Huemer argues that the contractarian and consequentialist groundings of political authority are unsuccessful, and, in fact, that there are no adequate contemporary accounts of political authority. As such, the modern state is illegitimate and we have reasons to affirm political anarchism. We disagree with Huemer’s conclusion. But we consider Huemer’s critiques of contractarianism and consequentialism to be compelling. Here we will juxtapose, alongside Huemer’s critiques, a theistic account of political authority from Nicholas (...)
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  25. Uncivil Disobedience: Political Commitment and Violence.N. P. Adams - 2018 - Res Publica 24 (4):475-491.
    Standard accounts of civil disobedience include nonviolence as a necessary condition. Here I argue that such accounts are mistaken and that civil disobedience can include violence in many aspects, primarily excepting violence directed at other persons. I base this argument on a novel understanding of civil disobedience: the special character of the practice comes from its combination of condemnation of a political practice with an expressed commitment to the political. The commitment to the political is a commitment to engaging with (...)
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  26. Convergence Liberalism and the Problem of Disagreement Concerning Public Justification.Paul Billingham - 2017 - Canadian Journal of Philosophy 47 (4):541-564.
    The ‘convergence conception’ of political liberalism has become increasingly popular in recent years. Steven Wall has shown that convergence liberals face a serious dilemma in responding to disagreement about whether laws are publicly justified. What I call the ‘conjunctive approach’ to such disagreement threatens anarchism, while the ‘non-conjunctive’ approach appears to render convergence liberalism internally inconsistent. This paper defends the non-conjunctive approach, which holds that the correct view of public justification should be followed even if some citizens do not (...)
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  27. Stan Bezpanstwowosci. Apologia Anarchizmu Filozoficznego.John T. Sanders - 1998 - In Tadeusz Buksinski (ed.), Idee Filozoficzne w Polityce. Wydawnictwo Naukowe Instytutu Filozofii.
    Ksiazka Roberta Paula Wolfa Apologia anarchizmu, ktora ukazala sie w roku 1970, stala sie niezwyklym wydarzeniem w rozwoju dwudziestowiecznej filozofii zachodniej: oto bowiem szacowny filozof, reprezentujacy (mniej wiecej) glowny nurt swej dziedziny, przedstawial argumenty zyczliwe wobec anarchizmu.
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  28. On Renzo’s Attempt to Ground State Legitimacy in a Right to Self-Defense.Uwe Steinhoff - manuscript
    Massimo Renzo has recently offered a theory of legitimacy that attempts to ground the state’s right to rule on the assumption that people in the state of nature pose an unjust threat to each other and can therefore, in self-defense, be forced to enter the state, that is, to become subject to its authority. I argue that depending on how “unjust threat” is interpreted in Renzo’s self-defense argument for the authority of the state, either his premise that “those who pose (...)
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  29.  70
    Rand, Rothbard, and Rights Reconsidered.Kathleen Touchstone - 2010 - Libertarian Papers 2:18.
    This paper examines rights and the protection of rights from both the minarchist and the anarchist perspectives. The former relies on Objectivist perspectives and the latter relies primarily on Murray Rothbard’s views. My view is that government protection as put forth by Objectivists is coercive, as are all methods of financing. However, under anarcho-capitalism, children who have been killed or abused by their caregivers do not have equal protection under the law. The principle of equal protection is one with which (...)
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  30. The Flow of Experiencing in Anarchic Economies.Eric Buck - 2009 - In Randall Amster, Abraham DeLeon, Luis Fernandez, Anthony Nocella & Deric Shannon (eds.), Contemporary Anarchist Studies. Routledge. pp. 57-69.
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  31. Los Defectos Del Anarquismo.Enrique Morata - 2010 - Bubok.
    Anarchism in Spain. Texts from the Spanish Civil War.
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  32. Libertarian Law and Military Defense.Robert P. Murphy - 2017 - Libertarian Papers 9:213-232.
    Joseph Newhard (2017) argues that a libertarian anarchist society would be at a serious military disadvantage if it extended the nonaggression principle to include potential foreign invaders. He goes so far as to recommend cultivating the ability to launch a nuclear attack on foreign cities. In contrast, I argue that the free society would derive its strength from a total commitment to property rights and the protection of innocent life. Both theory and history suggest that a free society would be (...)
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  33. Farewell to Political Obligation: In Defense of a Permissive Conception of Legitimacy.Jiafeng Zhu - 2015 - Pacific Philosophical Quarterly 96 (3).
    In the recent debate on political legitimacy, we have seen the emergence of a revisionist camp, advocating the idea of ‘legitimacy without political obligation,’ as opposed to the traditional view that political obligation is necessary for state legitimacy. The revisionist idea of legitimacy is appealing because if it stands, the widespread skepticism about the existence of political obligation will not lead us to conclude that the state is illegitimate. Unfortunately, existing conceptions of ‘legitimacy without political obligation’ are subject to serious (...)
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  34. Hume On Is and Ought: Logic, Promises and the Duke of Wellington.Charles Pigden - forthcoming - In Paul Russell (ed.), Oxford Handbook on David Hume. Oxford University Press.
    Hume seems to contend that you can’t get an ought from an is. Searle professed to prove otherwise, deriving a conclusion about obligations from a premise about promises. Since (as Schurz and I have shown) you can’t derive a substantive ought from an is by logic alone, Searle is best construed as claiming that there are analytic bridge principles linking premises about promises to conclusions about obligations. But we can no more derive a moral obligation to pay up from the (...)
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  35.  51
    Public Property and the Libertarian Immigration Debate.Simon Guenzl - unknown
    A critical but underdeveloped part of the libertarian debate about immigration is the question of who, if anyone, owns public property, and the consequences of the answer to this question. Libertarians who favor restrictive immigration policies, such as Hans-Hermann Hoppe, argue that taxpayers own public property, and that the state, while it is in control of such property, should manage it on behalf of taxpayers in the same way private owners would manage their own property. In other words, it should (...)
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  36.  75
    Los defectos del anarquismo - 2.Enrique Morata - 2012 - Bubok.
    Second part of the book. Textos sobre anarquismo por Bunge, Brenan, Ingenieros y otros.
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  37. Has Nozick Justified the State?Charles Sayward & Wayne Wasserman - 1981 - Pacific Philosophical Quarterly 62 (4):411-415.
    In ANARCY, STATE AND UTOPIA Robert Nozick says that the fundamental question of political philosophy, one that precedes questions about how the state should be organized, is whether there should be any state at all. In the first part of his book he attempts to justify the state. We argue that he is not successful.
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  38. Rethinking the Culture - Economy Dialectic.Lajos L. Brons - 2005 - Dissertation, University of Groningen
    The culture-economy dialectic (CED) – the opposition of the concepts and phenomena of culture and economy – is one of the most important ideas in the modern history of ideas. Both disciplinary boundaries and much theoretical thought in social science are strongly influenced or even determined by the CED. For that reason, a thorough analysis and evaluation of the CED is needed to improve understanding of the history of ideas in social science and the currently fashionable research on the cultural (...)
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  39.  83
    Public Goods and the Paying Public.Edmund F. Byrne - 1995 - Journal of Business Ethics 14 (2):117 - 123.
    This paper proposes a way to undercut anarchist objections to taxation without endorsing an authoritarian justification of government coercion. The argument involves public goods, as understood by economists and others. But I do not analyse options of autonomous prisoners and the like; for, however useful otherwise, these abstractions underestimate the real-world task of sorting out the prerogatives of and limits on ownership. Proceeding more contextually, I come to recommend a shareholder addendum to the doctrine of public goods. This recommendation involves (...)
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  40. G. A. Cohen's Rescuing Justice and Equality - A Critical Engagement.Helga Varden - 2010 - Social Philosophy Today 26:175-189.
    This paper critically engages Cohen’s rejection, in Rescuing Justice and Equality, of Rawls’s conception of redistributive justice. I argue that Cohen’s reading of Rawls is flawed and that his suggested revisions to Rawls’s theory are no improvement. The better interpretation involves seeing Rawls’s project as closer to Kant’s than, as Cohen assumes, to libertarians and egalitarians of his own stripe. Once we interpret Rawls as providing a so-called “public right” account and we add Kant’s account of “private right”, Rawls escapes (...)
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  41.  14
    Introduction to Politics of Religion/Religions of Politics.Alistair Welchman - 2014 - In Politics of Religion/Religions of Politics. Dordrecht, Netherlands: pp. 1-10.
    The liberal enlightenment as well as the more radical left have both traditionally opposed religion as a reactionary force in politics, a view culminating in an identification of the politics of religion as fundamentalist theocracy. But recently a number of thinkers—Agamben, Badiou, Tabues and in particular Simon Critchley—have begun to explore a more productive engagement of the religious and the political in which religion features as a possible or even necessary form of human emancipation. The papers in this collection, deriving (...)
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  42. Political Levellers.Enrique Morata - 2010 - Internet Archive.
    The search for equalitarism in the political levellers of each century.
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  43. The Moral Culture of Drug Prohibition.Ed D’Angelo - 1994 - The Humanist 54 (5):1-7.
    The War on Drugs has been waged primarily for cultural reasons, i.e., to enforce the Protestant Work Ethic. It does not serve a rational utilitarian function.
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  44.  36
    Freiheit und Institution. Für eine anti-anarchistische Foucault-Lektüre.Karsten Schubert - 2020 - Zeitschrift Für Politische Theorie 10 (1):103-124.
    Wie können Freiheit und Widerstand innerhalb von Foucaults Theorie der Macht und Subjektivierung konzipiert werden? Diese zentrale Frage der Interpretation von Foucaults vielschichtigem Werk wurde breit diskutiert und dennoch nicht befriedigend beantwortet. Dass bis heute kaum Klarheit über den Status von Freiheit in Foucaults Werk erreicht werden konnte, liegt auch daran, dass die gängigen Interpretationen die verschiedenen Freiheitsbegriffe, die in Foucaults Werk zu finden sind, vermischen. Der Artikel bringt deshalb Ordnung in diese unübersichtliche Lage, indem er die verschiedenen Freiheitsbegriffe und (...)
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  45. An Analysis of the Demarcation Problem in Philosophy of Science and Its Application to Homeopathy.Alper Bilgehan Yardımcı - 2018 - Flsf 1 (25):91-107.
    This paper presents a preliminary analysis of homeopathy from the perspective of the demarcation problem in the philosophy of science. In this context, Popper, Kuhn and Feyerabend’s solution to the problem will be given respectively and their criteria will be applied to homeopathy, aiming to shed some light on the controversy over its scientific status. It then examines homeopathy under the lens of demarcation criteria to conclude that homeopathy is regarded as science by Feyerabend and is considered as pseudoscience by (...)
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  46.  56
    Feyerabend’s Philosophy of Science and its Implications for National Development in Africa.Chris O. Akpan - 2005 - Journal of Indian Council of Philosophical Research (JICPR) (4):45-55.
    The thesis of this article is that Feyerabend’s philosophy of science, hinged on his pillar of ‘anarchism’ and ‘anything goes’ can serve as a challenge for scientific and technological development in Africa. Africa has been largely tagged as ‘underdeveloped’ because she has failed to chart her own course of scientific development, and has somewhat felt satisfied playing the dependent role. This work agrees with Feyerabend’s thesis that knowledge (scientific) is a local commodity designed to solve local problems. Using the (...)
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  47. The Need for Walls: Privacy, Community and Freedom in the Dispossessed.Mark Tunick - 2005 - In Laurence Davis & Peter Stillman (eds.), The New Utopian Politics of Ursula K. Le Guin's the Dispossessed. Lanham, MD 20706, USA: pp. 129-48.
    The Dispossessed has been described by political thinker Andre Gorz as 'The most striking description I know of the seductions—and snares—of self-managed communist or, in other words, anarchist society.' To date, however, the radical social, cultural, and political ramifications of Le Guin's multiple award-winning novel remain woefully under explored. Editors Laurence Davis and Peter Stillman right this state of affairs in the first ever collection of original essays devoted to Le Guin's novel. Among the topics covered in this wide-ranging, international (...)
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  48.  86
    Moral Education: Hegemony Vs. Morality.Sanjit Chakraborty - 2017 - International Journal of Applied Ethics 6:53-65.
    The paper inculcates the path of modern education by implementing cum ensuing the form and content of moral education from the stances of prescriptivist R. M Hare and existentialist Sartre. In the first part of the paper, Hare’s tune for language-centric moral concepts and its prescriptive plus universalistic application for society enhance an outlook for moral education where learners should be taught to apply morality from a prescriptive sense, not by memorizing it in a descriptive manner. Besides, Sartre’s existentialist appeal (...)
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  49.  74
    Towards a Digressive Society.Christophe Bruchansky - 2015
    This paper is a copy of Digressive Society’s conclusions. In the book Digressive Society, I describe a society that would be based on the principle that no one is allowed to impose a principle on others. This paradoxical principle is, as I demonstrate, equivalent to the global maximisation of individual choices as well as the combating of all forms of alienation. A digression should be understood in the positive sense, it is distancing ourselves from an initial intention, deviate from a (...)
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  50. From Doubt to its Social Articulation: Pragmatist Insights.Mathias Girel - 2013 - European Journal of Pragmatism and American Philosophy 5 (2):6-23.
    In addition to providing a rebuttal of the “paper-doubts” of the would-be skeptic, pragmatists have also been quite responsive to the social dimensions of doubt. This is true concerning the causes of doubt. This is true also regarding its consequences: doubt has consequences on epistemic trust; on the way we discuss truths, either about the sciences or about the “construction of good”. Readers of Dewey’s The Quest for Certainty and of some of his most important political writings can easily see (...)
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