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Diluted Liberalisms and Emaciated Neutralities

Reaggregating Alternative Disaggregations

Michael Freeden

Cécile Laborde’s subtle and perspicacious analysis in her Liberalism’s Religion is cleverly crafted to undermine many of the assumptions with which it initially appears to side; those are re-interrogated and prised loose from the strong base they occupy in the academic milieus with which Laborde

Elizabeth Kristofovich Zelensky

Following the collapse of the Soviet regime, the history of liberalism in Imperial Russia enjoyed a surge of interest among scholars both in Russia and abroad. The political, socio-economic and even religious aspects of this movement were studied. 1 The centrality of the concept of

Stefano G. Azzarà

© Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/156920611X573815 Historical Materialism 19.2 (2011) 92–112 brill.nl/hima Settling Accounts with Liberalism: On the Work of Domenico Losurdo Stefano G. Azzarà University of Urbino s.azzara@uniurb.it Abstract Liberalism is currently the hegemonic

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Matthew Caleb Flamm

Liberalism does not go very deep; it is an adventitious principle, a mere loosening of an older structure. — santayana , Soliloquies in England The two great conditions for improving the lot of mankind are a much smaller population and a much larger proportion of people devoted to agriculture

Elizabeth Portella

Liberalism and Social Action (1935) and Freedom and Culture (1939) as well as “The Role of Philosophy in the History of Civilization” (1927), I explore the implications of Dewey’s method of historicization as they entail assumptions about history’s role in philosophical and political inquiry. In these

Andrew Village

1 Introduction The terms ‘liberal’ and ‘conservative’ in church contexts represent positions that carry substantial meaning related to doctrinal, moral and ecclesial beliefs or practices. Understanding what lies behind liberalism and conservatism is an important and on-going task for churches

Jeremy F. Walton

interrogated the dense, and frequently paradoxical, relationship between liberalism and Islam. In this essay, I marshal ethnographic research conducted over several years in Istanbul in order to analyze these two recent developments: the “liberalization of Islam” in the political sphere, and the study of

Michael A. Helfand

Introduction Liberalism suffers from an uncomfortable relationship with religion. On one hand, freedom of religion stands at the center of liberalism’s core commitment to individual rights. Often referred to as the “first freedom,” 1 religious liberty has both captured the inviolability of

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Hilmi Ozan Özavcı

Few studies tracing the history of liberalism have taken into account that its reception in non-Western or westernising countries, in the form of the denial or acceptance of its core values and institutions, is an important aspect of the liberal tradition. In Intellectual Origins of the Republic: Ahmet Ağaoğlu and the Genealogy of Liberalism in Turkey, Ӧzavcı investigates the histories of liberalism and nationalism in the late Russian and Ottoman Empires and early Republican Turkey through the prism of the life, ideas and times of the revolutionary writer Ahmet Ağaoğlu. This is the first in-depth study in the English language that places under scrutiny the Turkish idea of liberty and its endless yet destructive flirt with nationalism.

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Nejat Dogan

Both liberalism and realism provide a partial explanation of the interaction between democracy and peace. Even if democracies might be conducive to peaceful foreign relations, we however still have to work with the international systemic forces; national interests and security concerns did, and in the future may, drive nations to many conflicts. We should, then, bridge the gap between liberalism and realism. Toward this end, pragmatism may provide the basic philosophical principles. Pragmatic liberalism, as a distinct approach to International Relations, suggests that rather than a top-down approach such as imposing democracies on nations or considering world politics a power game nations play, we need a bottom-up approach that would study and emphasise the effect of domestic forces on improving relations between humans and states alike in the international system. This approach can bridge the gap between liberalism and realism in many issues of world politics such as the role of states, sovereignty, norms, power, and the regime type. Democracy may help us in the endeavour to create a pluralistic world, but imposing such a regime on nations against their will would conflict with the very values that democracy wants to promote. The appreciation of liberal democratic principles such as nonviolence, belief in human values, resorting to peaceful means in solving political problems, and promoting social justice may help create regional as well as perpetual peace.