Socialist republicans advocate public ownership and control of the means of production in order to achieve the republican goal of a society without endemic domination. While civic republicanism is often attacked for its conservatism, the relatively neglected radical history of the tradition shows how a republican form of socialism provides powerful conceptual resources to critique capitalism for leaving workers and citizens dominated. This analysis supports a programme of public ownership and economic democracy intended to reduce domination in the workplace (...) and wider society. I defend this socialist republicanism from both the Marxist objection that it overlooks the impersonal nature of domination under capitalism and the left-liberal objections that property-owning democracy or worker codetermination are sufficient to suppress dominating relationships. The resulting position identifies the need for more ambitious institutional grounds for republican liberty than is often supposed, while offering us a distinctive emancipatory justification for socialism. (shrink)

In response to the dominance of liberalism, some theorists have recently embraced the republican model as an attractive alternative. The overriding appeal of these moves seems to be the robust emphasis that forms of republicanism place on citizenship and civic virtue in light of what many commentators see as a decline in the social nature of modern politics. However, many of these discussions about republicanism are inconsistent and fail to capture the essence of a classical republican theory for (...) today's complex modern world. The result is that the ideals and values of classical republicanism have become diluted and misappropriated as they are utilized by both philosophers and politicians without a clear and consistent sense of their historical pedigree and their relevance to the contemporary world. Republicanism in the Modern World develops and extends the theoretical implications of a distinctive republican conception of liberty as non-domination. Building on the recent work of Quentin Skinner and Philip Pettit, Maynor explores the complex interdependent relationship between liberty as non-domination and conflict, citizenship, and civic virtue to develop a modern theory of republicanism. Maynor argues that modern republicanism, inspired and informed by classical versions, can be the basis for a renewed effort to rejuvenate the political ideals and institutions of the modern democratic nation-state. This book will be invaluable to students and scholars in politics, political philosophy and international relations. (shrink)

Republicanism and Political Theory is the first book to offer a comprehensive and critical survey of republican political theory. Critically assesses its historical credentials, conceptual coherence, and normative proposals Brings together original contributions from leading international scholars in an interactive way Provides the reader with valuable insight into new debates taking place in republican political theory.

This is the first full-length presentation of a republican alternative to the liberal and communitarian theories that have dominated political philosophy in recent years. The latest addition to the acclaimed Oxford Political Theory series, Pettit's eloquent and compelling account opens with an examination of the traditional republican conception of freedom as non-domination, contrasting this with established negative and positive views of liberty. The first part of the book traces the rise and decline of this conception, displays its many attractions, and (...) makes a case for why it should still be regarded as a central political ideal. The second part of the book looks at what the implementation of the ideal would imply for substantive policy-making, constitutional and democratic design, regulatory control and the relation between state and civil society. Prominent in this account is a novel concept of democracy, under which government is exposed to systematic contestation, and a vision of relations between state and society founded upon civility and trust. Pettit's powerful and insightful new work offers not only a unified, theoretical overview of the many strands of republican ideas, but also a new and sophisticated perspective on studies in related fields including the history of ideas, jurisprudence, and criminology. (shrink)

In the nineteenth century a group of “labor republicans” argued that the system of wage-labor should be replaced by a system of cooperative production. This system of cooperative production would realize republican liberty in economic, not just political, life. Today, neo-republicans argue that the republican theory of liberty only requires a universal basic income. A non-dominated ability to exit is sufficient to guarantee free labor. This essay reconstructs the more radical, labor republican view and defends it against the prevailing the (...) neo-republican one. It argues that neorepublicanism lacks an adequate conception of structural domination, which leaves it without theoretical resources to address certain forms of economic domination. The concept of structural domination allows us to comprehend the coherence of the nineteenth century, labor republican view and identify its relevance to modern labor markets. Labor republicanism takes us beyond a universal basic income to a concern with control over productive assets and workplace organization. As such, it shows us how the republican theory of liberty can support an argument for the transformation of work, not just the escape from it. (shrink)

Civic Republicanism is a valuable critical introduction to one of the most important topics in political philosophy. In this book, Iseult Honohan presents an authoritative and accessible account of civic republicanism, its origins and its problems. The book examines all the central themes of this political theory. In the first part of the book, Honohan explores the notion of historical tradition, which is a defining aspect of civic republicanism, its value and whether a continued tradition is sustainable. (...) She also discusses the central concepts of republicanism, how they have evolved, in what circumstances civic republicanism can be applied and its patterns of re-emergence. In the second part of the book, contemporary interpretation of republican political theory is explored and question of civic virtue and participation are raised. What is the nature of the common good? What does it mean to put public before private interests and what does freedom mean in a republican state? Honohan explores these as well as other questions about the sustainability of republican thought in the kind of diverse societies we live in today. Civic Republicanism will be essential reading for students of politics and philosophy. (shrink)

Commercial republicanism is the idea that a properly-structured commercial society can serve the republican end of minimizing the domination of citizens by states (imperium) and of citizens by other citizens (dominium). Much has been written about this idea in the last half-century, including analyses of individual commercial republicans (e.g., Adam Smith and Immanuel Kant) as well as discussions of national traditions of the same (e.g., in America, Britain, France, the Netherlands, and Italy). In this chapter, I review five kinds (...) of arguments that have been historically offered for how commercial society so understood advances the republican ideal of non-domination: first, by simply realizing non-dominating relationships in the marketplace itself (Instantiation); second, by encouraging the growth of a wide middle class that can offer a counterweight to other, dominating classes (Internal Check-and-Balance); third, by increasing the wealth and power of republics vis-à-vis other, dominating states in the international arena (External Check-and-Balance); fourth, by helpfully nurturing bourgeois-civic virtues in republican citizens (Cultivating Virtue); and finally, by transforming dangerous passions into more readily regulable, even socially beneficial material interests (Sublimating Vice). I end the chapter by briefly considering commercial republicanism’s prospects as a continuing research program. (shrink)

The revival of republicanism was meant to challenge the hegemony of liberalism in contemporary political theory on the grounds that liberals show insufficient concern with institutional protection against political misrule. This article challenges this view by showing how neorepublicanism, particularly on Philip Pettit’s formulation, demands no greater institutional protection than does political liberalism. By identifying neutrality between conceptions of the good as the constraint on institutional requirements that forces neorepublicanism into the liberal framework, the article shows that neutrality is (...) what neorepublicans must jettison to offer a tenable critique of liberalism. Only then can neorepublicans ensure greater protection against misrule by demanding that citizens participate more actively in politics. They can then also criticize liberalism for failing to appreciate the importance of such protection. (shrink)

The first comprehensive analysis of the philosophical issues raised by the hijab controversy in France, this book also conducts a dialogue between contemporary Anglo-American and French political theory and defends a progressive republican solution to so-called multicultural conflicts in contemporary societies. It critically assesses the official republican philosophy of laïcité which purported to justify the 2004 ban on religious signs in schools. Laïcité is shown to encompass a comprehensive theory of republican citizenship, centered on three ideals: equality (secular neutrality of (...) the public sphere), liberty (individual autonomy and emancipation) and fraternity (civic loyalty to the community of citizens). Challenging official interpretations of laïcité, the book then puts forward a critical republicanism which does not support the hijab ban, yet upholds a revised interpretation of three central republican commitments: secularism, non-domination and civic solidarity. Thus, it articulates a version of secularism which squarely addresses the problem of status quo bias - the fact that Western societies are historically not neutral towards all religions. It also defends a vision of female emancipation which rejects the coercive paternalism inherent in the regulation of religious dress, yet does not leave individuals unaided in the face of religious and secular, patriarchal and ethnocentric domination. Finally, the book outlines a theory of immigrant integration which places the burden of civic integration on basic socio-political institutions, rather than on citizens themselves. Critical republicanism proposes an entirely new approach to the management of religious and cultural pluralism, centred on the pursuit of the progressive ideal of non-domination in existing, non-ideal societies. (shrink)

In his most recent book, Philip Pettit presents and defends a “republican” political philosophy that stems from a tradition that includes Cicero, Machiavelli, James Harrington, Locke, Montesquieu, Rousseau, and Madison. The book provides an interpretation of what is distinctive about republicanism—namely, Pettit claims, its notion of freedom as nondomination. He sketches the history of this notion, and he argues that it entails a unique justification of certain political arrangements and the virtues of citizenship that would make those arrangements possible. (...) Of historical and philosophical interest, he stresses, is the fundamental contrast between freedom as nondomination and slavery. Joseph Priestly, for instance, invoked this contrast in defending the cause of the American Revolution, and in 1769 declared, incredibly, that if the parliament of Great Britain continued to tax the American colonies, “the colonists will be reduced to a state of as complete servitude, as any people of which there is an account in history”. Those opposed to American independence, among them Jeremy Bentham, relied instead on a Hobbesian notion of freedom as noninterference, using it to argue that the colonists were no more interfered with by the British government than were citizens of Britain. Drawing out this contrast, Pettit aims to establish that a republican view of freedom better supports the institutions of a constitutional democracy than does liberalism. His account of the distinguishing characteristics and strengths of republicanism is, however, only partially successful. Neither his case that a republican notion of freedom provides for a more solid defense of democratic institutions and constitutional protections than is available within liberalism, nor his argument that republicanism can better address “private” injustices, is convincing. (shrink)

European Journal of Political Theory, Volume 21, Issue 1, Page 25-46, January 2022. This article explains how 19th-century radical republicans answered the following question: how is it possible to be free in a social order that fosters economic dependence on others? I focus on the writings of a group of French thinkers called the solidarists who advocated “liberty organized for everyone.” Mutualism and social right were two components of the solidarist strategy for limiting domination in commercial/industrial society. While the doctrine (...) of mutualism was rooted in pre-industrial artisan culture, social right was a novel idea that built on Durkheim’s analysis of the division of labour. In this article, I describe the main features of the solidarist account: solidarity, social property, quasi-contractual debt, and restorative justice. Classical republicanism was deeply concerned with citizen participation and the balance between popular and elite power, but 19th-century radical republicans thought that these goals must be approached differently in market societies in which enormous power is exercised outside the state. The solidarists cautiously embraced the state as a mechanism for regulating the market in order to ensure equal liberty. Social right and mutualism were also conceived as ways of limiting the centralization of state power. (shrink)

This article criticizes radical labor republicanism on republican grounds. I show that its demand for universal workplace democracy via workers’ cooperatives conflicts with republican freedom along three different dimensions: first, freedom to choose an occupation…and not to choose one; second, freedom within the very cooperatives that workers are to democratically govern; and third, freedom within the newly proletarian state. In the conclusion, I ask whether these criticisms apply, at least in part, to the more modest, incrementalist strand of labor (...) republicanism. To the extent that they do, delaboring republicanism might be the best response. (shrink)

The article elaborates an original intertwined reading of republican theory, deliberative democracy and political equality. It argues that republicans, deliberative democrats and egalitarian scholars have not paid sufficient attention to a number of features present in these bodies of scholarships that relate them in mutually beneficial ways. It shows that republicanism and deliberative democracy are related in mutually beneficial ways, it makes those relations explicit, and it deals with potential objections against them. Additionally, it elaborates an egalitarian principle underpinning (...) the resulting model that I label Equality of Access and Deliberation. The upshot of these considerations is a novel and mutually reinforcing interrelated three-tiered theoretical and institutional proposal. (shrink)

This article explains how 19th-century radical republicans answered the following question: how is it possible to be free in a social order that fosters economic dependence on others? I focus on the writings of a group of French thinkers called the solidarists who advocated “liberty organized for everyone.” Mutualism and social right were two components of the solidarist strategy for limiting domination in commercial/industrial society. While the doctrine of mutualism was rooted in pre-industrial artisan culture, social right was a novel (...) idea that built on Durkheim’s analysis of the division of labour. In this article, I describe the main features of the solidarist account: solidarity, social property, quasi-contractual debt, and restorative justice. Classical republicanism was deeply concerned with citizen participation and the balance between popular and elite power, but 19th-century radical republicans thought that these goals must be approached differently in market societies in which enormous power is exercised outside the state. The solidarists cautiously embraced the state as a mechanism for regulating the market in order to ensure equal liberty. Social right and mutualism were also conceived as ways of limiting the centralization of state power. (shrink)

The republican tradition has long been ambivalent about markets and commercial society more generally: from the contrasting positions of Rousseau and Smith in the eighteenth century to recent neorepublican debates about capitalism, republicans have staked out diverse positions on fundamental issues of political economy. Rather than offering a systematic historical survey of these discussions, this chapter will instead focus on the leading neo-republican theory—that of Philip Pettit—and consider its implications for market society. As I will argue, Pettit’s theory is even (...) friendlier to markets than most have believed: far from condemning commercial society, his theory recognizes that competitive markets and their institutional preconditions are an alternative means to limit arbitrary power across the domestic, economic, and even political spheres. While most republican theorists have focused on political means to limit such power—including both constitutional means (e.g., separation of powers, judicial review, the rule of law, federalism) and participatory ones (democratic elections and oversight)—I will examine here an economic model of republicanism that can complement, substitute for, and at times displace the standard political model. Whether we look at spousal markets, labor markets, or residential markets within federal systems, state policies that heighten competition among their participants and resource exit from abusive relationships within them can advance freedom as non-domination as effectively or even more effectively than social-democratic approaches that have recently gained enthusiasts among republicans. These conclusions suggest that democracy, be it social or political, is just one means among others for restraining arbitrary power and is consequently less central to (certain versions of) republicanism than we may have expected. So long as they counteract domination, economic inroads into notionally democratic territory are no more worrisome than constitutional ones. (shrink)

Explores how republican political thought can make a constructive and distinctive contribution to our understanding of democracy and the challenges it faces.

The East/West divide seems to be as old as history itself, the roots of Orientalism and anti-Semitism lying far beyond the origins of modern Western imperialism. The very project of Western classical republicanism had its darker side: to purloin the legacy of the Greeks, distancing them from Eastern systems deemed 'despotic' and 'other'. Western Republicanism and the Oriental Prince is a thoroughly revisionist book, challenging not only the comfortable view the West has of its own political evolution, but (...) the negative stereotypes of non-Western systems. Not only did these images serve to legitimate early modern European nation states struggling for an identity, but they also served to justify slavery and other forms of domination over subject peoples. Drawing upon archaeological and epigraphic evidence, Springborg discusses the Mesopotamian and ancient Egyptian contribution of political forms and cultic institutions to classical Graeco-Roman civilization, an Eastern legacy to the West long obscured for political reasons. A different reading of the foundation myths of Athens and Rome, certain texts of Plato, Aristotle, and the writings of Herodotus, Isocrates, Plutarch and Diodorus Siculus, permits us to restore possible lines of filtration. Renaissance thought, long believed to have ushered in the Western classical republican tradition, demonstrates a curious ambivalence towards powerful Eastern system, objects of fascination as much as fear. We do not yet find sedimented the divide between Western Democracy and oriental despotism, in which post-Reformation thought as been set in stone. This major new study will be of interest to students of political history, political theory, comparative politics and political archaeology. (shrink)

This chapter examines the role of law and rights for democracy in the context of republicanism. It considers the neo-republican defense of judicial review and its attempt to secure individual rights, along with the ‘adjudication’ of political and social conflicts in courts, civic equality and the political struggle among citizens as an essential component of republican democracy. It highlights the link between the very nature of a rights claim and a democratic process that ensures political equality and relates this (...) democratic argument for rights to the republican notion of liberty as nondomination. The chapter also discusses liberalism, rights and freedom as non-interference and concludes by arguing that the association of rights and democracy must be actualised within a real democratic process characterised by one person one vote, majority rule and regular elections between rival political parties. (shrink)

This chapter explores the notion of popular participation advocated by philosopher-statesmen of the past such as Marcus Tullius Cicero, Leonardo Bruni and Francesco Guicciardini, and its political outcomes in relation to the common good. It highlights the significant similarities between traditional republicanism and the ideas of Philip Pettit. Drawing on the writings of Niccolò Machiavelli, it argues that the people are much more likely than the few to make decisions that promote the common good within republics. It also suggests (...) that political democracy, owing to normative and empirical grounds, is more desirable than philosophical republicanism that empowers neutral or ‘depoliticised’ experts and representatives to act on behalf of the people. The chapter explains how popular marginalisation and elite empowerment resulted in the collapse of the regimes served by republican philosopher-statesmen. (shrink)

A moralised conception of freedom is based on a normative theory. Understanding it therefore requires an analysis of this theory. In this paper, I show how republican freedom as non-domination is moralised, and why analysing this concept therefore involves identifying the basic components of the republican theory of justice. One of these components is the non-moralised pure negative conception of freedom as non-interference. Republicans therefore cannot keep insisting that their freedom concept conflicts with, and is superior to, this more basic (...) concept. I demonstrate how we can use pure negative freedom to formulate the republican theory more precisely. This exercise is more fruitful than the common focus on the alleged conflict between the two freedom concepts. (shrink)

Republicanism is a powerful resource for emancipatory struggles against domination. Its commitment to popular sovereignty subverts justifications of authority, locating power in the hands of the citizenry who hold the capacity to create, transform, and maintain their political institutions. Republicanism's conception of freedom rejects social, political, and economic structures subordinating citizens to any uncontrolled power - from capitalism and wage-labour to patriarchy and imperialism. It views any such domination as inimical to republican freedom. Moreover, it combines a revolutionary (...) commitment to overturning despotic and tyrannical regimes with the creation of political and economic institutions that realise the sovereignty of all citizens, institutions that are resilient to threats of oligarchical control. This volume is dedicated to retrieving and developing this radical potential, challenging the more conventional moderate conceptions of republicanism. It brings together scholars at the forefront of tracing this radical heritage of the republican tradition, and developing arguments, texts, and practices into a critical and emancipatory body of political and social thought. The volume spans historical discussions of the English Levellers, French and Ottoman revolutionaries, and American abolitionists and trade unionists; explorations of the radical republican aspects of the thought of Machiavelli, Marx, and Rousseau; and theoretical examinations of social domination and popular constitutionalism. It will appeal to political theorists, historians of political thought, and political activists interested in how republicanism provides a robust and successful radical transformation to existing social and political orders. (shrink)

In the current debate on republicanism the relationship between republicanism and democracy is an aspect whose historical dimension has thus far hardly been investigated. It offers instead also the chance to clear up ambiguities on the opposition between republicanism and liberalism. In this sense, recent research on the radical Enlightenment, on the link between economics and politics, by a new reading of physiocracy as political discourse, and on the foundations of political representation represent some of the most (...) important advances made by historical research over the last few years. This essay wishes to trace these results back to a long line of research on a modern republicanism that had already been investigated many decades ago by a historian of the Enlightenment interested in republican tradition, Franco Venturi, the author of Settecento riformatore and of Utopia and Reform in the Enlightenment, to which John Pocock dedicated the first volume of his recent Barbarism and Religion. By means of a successful integration of three recent essays by John Israel on the uniqueness of Dutch republican discourse, by Richard Whatmore on the economic roots of French republicanism and by Nadia Urbinati on the foundations of representative democracy in Condorcet, it is possible to isolate the characteristics of a democratic republicanism. Among the various threads that have been followed up, the theme of equality has surfaced in various ways in the search for the characteristics of modern republicanism. These highlight the idea of the emergence in the early modern age of an European political culture and of a democratic and egalitarian republicanism that was encouraged by the contribution from various national situations within which it forged its identity, against the model of an Atlantic republicanism. (shrink)

Abstract:Recently, republicans have been increasingly arguing that the ideal of nondomination can ground both a more plausible account of global justice and better insights for global institutional design than liberal egalitarianism does. What kind of global institutions, however, does nondomination require? The essay argues that a global institutional blueprint based on the republican ideal of nondomination is a multifaceted endeavor. Republican institutions should aim to fulfill three different desiderata: 1) avoiding excessive concentration of power; 2) bringing informal asymmetrical power under (...) institutional control; 3) furthering an active, vigilant citizenry. The three desiderata often pull in different directions. At the global level in particular, they do not converge on a verdict over whether we should switch to a cosmopolitan institutional order, stick to a world of states, or opt for something altogether different. As a result, there is no straightforward pathway leading from the vindication of nondomination as the central principle of global justice to a clear vision for a global institutional order. The issue is, instead, a matter of careful balancing. (shrink)

I develop a socialist republican conception of economic liberty and show how it can be used to understand the domination of workers. It holds that both paid and unpaid workers can be deprived of economic freedom when they are exposed to an arbitrary power to undermine their access to the economic capabilities needed for civic equality. Measures intended to reduce domination are recommended, including public ownership of productive property, workplace democracy, and robust unconditional basic income and services. Finally, I discuss (...) the implications of this approach for platform capitalism, digital surveillance, the rise of automation, and post-work politics. (shrink)

What is the relationship between republicanism and relational egalitarianism? According to Andreas Schmidt, republicanism, in particular Pettit’s theory of republicanism, is able to capture some relations as objectionable which relational egalitarianism cannot, to wit, relations of mutual domination. This shows that relational egalitarianism is inadequate. In this paper, I explore the relationship between republicanism and relational egalitarianism and argue, first, that Schmidt is wrong. Relational egalitarianism, on a plausible understanding, does object to relations of mutual domination. (...) I then argue that relational egalitarianism, unlike republicanism, is able to capture why some relationships involving racism are objectionable. I end the paper by arguing that we should not see the views as competitors: republicanism, on a plausible understanding, provides a necessary condition of what it means to relate as equals, whereas relational egalitarianism provides necessary and jointly sufficient conditions of what it means to relate as equals. (shrink)

This essay argues that the “republicanism versus liberalism” debate that came to prominence in the 1980s was largely an artificial construction made possible by the recent genealogies of its constituent terms. The first section suggests that the idea of “early modern liberalism” took shape from the 1930s, and identifies three broad schools of thought: Marxist, democratic and classical. Despite their differences, they pioneered a stereotype of “liberalism” that was well established – especially in the United States – by the (...) 1950s. The second section examines the so-called “republican tradition,” arguing it did not acquire that identity until the early 1970s, and that earlier work excavating the “commonwealth tradition” did not intend it as an alternative to liberalism. That only came into focus as a result of Wood’s work. The third section looks at elements of the debate in the 1970s, stressing the attempt to displace Locke and exploring the contribution of Pocock. He increasingly argued for the complex and interwoven nature of both “republicanism” and “liberalism,” partly as a response to revisionist work on the natural law origins of liberalism. By contrast, Appleby restated the older “liberalism” and pitted it against “republicanism,” thereby reinforcing the binary. (shrink)

It is clear that a revival of republicanism is under way, but it is not clear that the republican tradition truly speaks to contemporary concerns. In particular, it is not clear that republicanism has anything of value to say about economic matters in the early 21st century. I respond to this worry by delineating the main features of a neo-republican civic economy that is, I argue, reasonably coherent and attractive. Such an economy will preserve the market, while constraining (...) it to serve public purposes, and promote what John Rawls calls a ‘property-owning democracy’. To accomplish these ends, a civic economy is likely to concern itself with the character of work and the workplace, to take steps to preserve and protect the sense of community or publicity, to levy an inheritance tax and a progressive consumption tax, and to provide some kind of ‘social’ or ‘civic’ minimum of support to all citizens. Key Words: republicanism • equality • self-government • deliberative politics • civic virtue • publicity • markets • property-owning democracy • basic income • inheritance tax • consumption tax. (shrink)

The republican tradition seems to have a blind spot about global justice. It has had little to say about pressing international issues such as world poverty or global inequalities. According to the old, if apocryphal, adage: extra rempublicam nulla justitia. Some may doubt that distributive justice is the primary virtue of republican institutions; and at any rate most would agree that republican values have traditionally been realized in the polis not in the cosmopolis. The article sketches a republican account of (...) global non-domination which suggests that duties of distributive justice are not bounded to the institutions of a single society. In particular, it argues that republicans have good reasons to seek to curb those global inequalities which underpin what I call capability-denying domination. (shrink)

This chapter examines the assumptions of republican theory in relation to common notions of a legitimate international order. It considers an alternative definition of a legitimate global order that makes a distinction between states, federations of states, other organisations and political communities. In this definition, republican theory defends transnational democracy as the basic structure of a legitimate global order. The chapter begins with an overview of republican political theory and its differences from other approaches. It then discusses the internal relationship (...) between republicanism and modern statehood and shows the implications of reducing republicanism to individual states or attempting to ‘globalise’ the single republican state. Finally, it describes a model of transnational democracy that differs from the single state model. (shrink)

Philip Pettit’s neo-Roman republican theory of non-domination is billed as a more egalitarian alternative to classical liberal theories of non-interference. As a theory of geopolitical affairs, however, his republicanism fails to fulfill this egalitarian promise in ways that closely echo John Rawls’s liberal law of peoples. Pettit’s republican law of peoples is ill equipped to address structural sources of transnational and global domination because it exaggerates the ontological separateness of peoples, it overvalues the self-sufficiency of states for purposes of (...) achieving internal non-domination, and it conceives of domination too narrowly as an evil that must be intentionally or negligently imposed by identifiable agents. (shrink)

Neo-republicanism seems well suited to provide insight into current policies for the control and restriction of immigration. In this paper, I discuss three different accounts of domination to assess whether they can provide intuitively acceptable responses to the types of domination experienced by different groups of immigrants. First, I present and criticize an argument offered by Philip Pettit in support of the view that immigration restrictions could in principle avoid being dominating. My criticism focuses on Pettit’s account of non-arbitrary (...) governmental action that claims that laws and policies are not dominating when people have democratic control over the government’s activity. Given the failure of Pettit’s argument, I turn to the proceduralist account of non-arbitrary state action proposed by Frank Lovett, and discuss the limitations of the account in diagnosing all ways in which border controls and immigration policy can generate domination. Finally, I present and defend the view that governmental action is not dominating when there are adequate checks that protect the objective interests of individuals. (shrink)

The republican political tradition, which originated in Ancient Rome and picked up by several early-modern thinkers, has been revived in the last couple of decades following the seminal works of historian Quentin Skinner and political theorist Philip Pettit. Although educational questions do not normally occupy the center stage in republican theory, various theorists working within this framework have already highlighted the significance of education for any functioning republic. Looking at educational questions through the lens of freedom as non-domination has already (...) yielded important insights to discussions of political education. However, consideration of the existing republican educational discourse in light of the wide range of issues discussed in Pettit’s recent works reveals that it suffers from two major lacunae. First, it does not take into consideration the distinction between democracy and social justice that has become central to Pettit’s republicanism. Thus, the current discussion focuses almost exclusively on education for democratic citizenship and hardly touches upon social justice. Second, the current literature thinks mainly in terms of educating future citizens, rather than conceiving of students also as political agents in the present, and of school itself as a site of non-domination. This paper aims at filling these voids, and it will therefore be oriented along two intersecting axes: the one between democracy and justice, and the other between future citizenship in the state and present citizenship at school. The resulting four categories will organize the discussion: future citizens and democracy; future citizens and social justice; present citizens and democracy; present citizens and social justice. This will not only enable us to draw a clearer line between the civic republican and liberal educational theories, but also make civic republican education a viable alternative to current educational approaches. (shrink)

Recent claims that civic republicanism can better address contemporary political problems than either liberalism or communitarianism are generating an intense debate. This is a sharp insight into this debate, confronting normative theory with historical and comparative analysis. It examines whether republican theory can address contemporary political problems in ways that are both valuable and significantly different in practice from liberalism. These expert authors offer contrasting perspectives on issues raised by the contemporary revival of republicanism and adopt a variety (...) of methodological approaches to address the practical implications of republican thought within a coherent thematic framework. This book also *clarifies core themes and contested areas of republican thought, especially the notion of liberty, the specific political institutions needed to realize it, and the nature of solidarity among citizens. * shows how republicanism continued to influence the development of liberal thought in nineteenth century Britain * examines the development of alternative republican discourses, including the established political practice and ideology of the French republican tradition * applies republican perspectives to contemporary political concerns such as the creation of social trust and the expansion of public accountability * explores the implications of republican theory for policy areas including houses, education and marriage in diverse multicultural societies This book will be of great interest to researchers and students studying republicanism in political science history, social policy and education. In addition, it is a valuable resource for those concerned with citizenship, democratic theory, multiculturalism, nationalism and patriotism, and politics beyond the nation-state. (shrink)

Interest in republicanism as a political theory has burgeoned in recent years, but its implications for the understanding of law have remained largely unexplored. Legal Republicanism is the first book to offer a comprehensive, critical survey of the potential for creating republican accounts of fundamental issues in law and legal theory.

The long republican tradition is characterized by a conception of freedom as non‐domination, which offers an alternative, both to the negative view of freedom as non‐interference and to the positive view of freedom as self‐mastery. The first part of the book traces the rise and decline of the conception, displays its many attractions and makes a case for why it should still be regarded as a central political ideal. The second part of the book looks at the sorts of political (...) and civil institutions that would be required in a society in which freedom as non‐domination is systematically fostered. It outlines the causes and policies, the constitutional and democratic forms, and the regulatory controls that a republican state ought to endorse. And it argues for a vision of the state's relation to civil society in which there is no pretence of doing without widespread civility and trust; the argument is that the state ought, at once, to foster and build on such extra‐political foundations. (shrink)

The conjoining of civic republicanism and green politics is a new but timely response to understanding and navigating a path through and beyond our turbulent times. A green republican analysis our contemporary condition–climate breakdown, rising inequality, the crisis of representative democracy–sees the structural and ideological imperative of endless economic growth as one root cause. From a green republican perspective economic growth has now passed a threshold where it has become a threat, both to the sustainability/longevity of the polity, but (...) also common goods and human flourishing. This paper identifies and analyses key components of the growth imperative, such as debt-based consumerism and non-democratic workplaces, as well as more widely discussed requirements of growth to externalise ecological and social costs, and growth’s dependence on cheap and secure sources of fossil resources. It argues that these components of growth pose serious risks to liberty as nondomination, the securing and protecting of common goods, rough equality and securing the ecological conditions for the republic. Therefore, these ‘green’ concerns should be also concerns for republicans. The paper looks at one recent strategy that has been proposed to help move societies beyond climate breakdown and carbon-addiction–namely the ‘Just Transition’ discourse and set of policy proposals. The paper offers a green republican account of the Just Transition strategy for a post-or low carbon economy in which equality, justice and democratic participation are central. (shrink)

This paper addresses republican conditions of legitimacy for the constitution of the civic statuses of migrants. It identifies two legitimacy tests to which any civic status is subject, namely, that it does not make its bearers more vulnerable to the arbitrary exercise of private or public power and that the constitution of the person as bearer of this status is not itself the product of an arbitrary exercise of public power . It is argued that R1 puts significant constraints on (...) what can be legitimate migrant statuses and R2 links republicanism to cosmopolitanism in terms of a basic norm in respect of the production and allocation of civic statuses in that those who are subject to such a regime should have the effective power to ‘shape and contest’ the rules of this regime. (shrink)

Cosmopolitanism and republicanism are both inherently political ideals. In most discussions, they are taken to have contrasting, if not conflicting, normative aspirations. Cosmopolitanism is “thin” and abstractly universal, unable to articulate the basis for a “thick” citizenship in a republican political community. This commonly accepted way of dividing up the conceptual and political terrain is, however, increasingly misleading in the age of the global transformation of political authority. Rather than centered on community, republicanism is in the first instance (...) an ideal of political liberty in terms of which one is free to the extent that one is not subordinated to others. To be free is not to live under the power of some master, but rather to live as an equal in “a free state”. According to the republican ideal of freedom, the purpose of the political community is to maintain and promote the equal freedom of its citizens in this sense. Hardly a community in either the universalist or the particularist sense, the international society of states at best satisfies Berlin’s demand for a “maximum degree of noninterference compatible with the minimum demands of social life”. (shrink)

A Theory of Freedom and Government has provided a systematic basis for republican theory in the idea of freedom as non-domination. Can a pure republican view, which confines itself to the normative resources thus afforded, adequately address the full range of issues of social justice? This article argues that while there are many sorts of structural injustice with which a pure republican view can well cope, unfair disparities in political influence, of the kind that Rawls labeled failures of the ‘fair (...) value’ of the equal political liberties, cannot be well addressed by a pure republican view. In arguing the point, the article assesses the reach not only of the core ideal of freedom as non-domination itself, but also of three further layers in Pettit’s republican theory: its suggestion that domination is to be minimized, its account of a set of institutions needed to restrict domination, and its requirement that, to prevent governments from having the power to act arbitrarily and so to dominate, they be made responsive to the common good. Some of these further conceptual resources are shown to be of no help in addressing unfair disparities in political influence, while the ones that are promising are so only because they rely on distinctively liberal ideals, and so depart from a pure republican basis. Key Words: republicanism • liberalism • justice • common good • non-domination • fair value • Philip Pettit • John Rawls. (shrink)

Some theorists, worried about liberalism’s potential as a foundation for public health ethics, suggest that republicanism provides a better background of justification for public health policies, interventions, etc. In this article, this suggestion is put to the test, and it is argued that (i) contemporary (civic) republicanism and liberalism are not nearly as opposed as it is sometimes suggested, and that (ii) the kind of republicanism which one leading scholar in the field, Bruce Jennings, as an alternative (...) to liberalism, does not reflect the contemporary understanding of republicanism as held by, e.g. Phillip Pettit et al. (shrink)

This article discusses Philip Pettit’s neo-republicanism in light of the criterion of self-sustenance: the requirement that a political theory be capable of serving as a self-sustaining public philosophy for a pluralist democracy. It argues that this criterion can only be satisfied by developing an adequate politics of virtue. Pettit’s theory is built around the notion of freedom as non-domination, and he does not say much about the virtues of citizens or the policies the state may employ to encourage their (...) development. In order to explain the motivation to comply with republican laws that promote non-domination, Pettit relies on the phenomenon of civility and the mechanism of the intangible hand. But to understand what underlies an adequate level of robust civility one needs to focus on the more basic phenomenon of personal virtue. Policies that aim to promote non-domination should take into account the need to cultivate virtue among citizens, as well as the full range of conditions that favor its exercise. (shrink)

Scholars loosely affiliated with the "Cambridge School" (e.g., Pocock, Skinner, Viroli, and Pettit) accentuate rule of law, common good, class equilibrium, and non-domination in Machiavelli's political thought and republicanism generally but underestimate the Florentine's preference for class conflict and ignore his insistence on elite accountability. The author argues that they obscure the extent to which Machiavelli is an anti-elitist critic of the republican tradition, which they fail to disclose was predominantly oligarchic. The prescriptive lessons these scholars draw from (...) class='Hi'>republicanism for contemporary politics reinforce rather than reform the "senatorial," electorally based, and socioeconomically agnostic republican model (devised by Machiavelli's aristocratic interlocutor, Guicciardini, and refined by Montesquieu and Madison) that permits common citizens to acclaim but not determine government policies. Cambridge School textual interpretations and practical proposals have little connection with Machiavelli's "tribunate," class-specific model of popular government elaborated in The Discourses, one that relies on extra-electoral accountability techniques and embraces deliberative popular assemblies. (shrink)

This essay examines two articles by Rex Stem about Cicero and Cato: ‘The First Eloquent Stoic and Cato the Younger’ and ‘Cicero as Orator and Political Philosopher: The Value of the Pro Murena for Ciceronian Political Thought’. It places these articles in dialogue and draws upon them to present an overarching argument about Cicero’s critique of Cato’s Stoicism. It also assesses their respective defenses of Roman republicanism, offering counterarguments to Cicero’s critique of Cato and underlining the ways in which (...) the two men were allies. (shrink)

In this book, Spinoza's political theory is examined through an analysis of his engagement with the practical politics of his day in the United Provinces. 17th-century Dutch history, political life and political thought, and in particular Dutch republicanism, represent an important context in which to discuss Spinoza's political philosophy. The significance of Spinoza's republicanism is highlighted in a comparison with English political thought and its presuppositions in the 17th century.

A growing body of literature in feminist philosophy exposes the way in which occupying a particular group identity inhibits an affected agent’s ability to engage in communicative exchange effectively. These accounts reveal a fault in standard liberal defences of free speech, showing how, if free speech is a goal worth pursuing, then it must involve both a concern about the legitimate limits of state interference and of the effect of social norms on an agent’s communicative capacities. Building on the emergence (...) of a ‘critical’ branch of neo-republicanism, this article argues that such speech-related injustices are best understood as a feature of structural domination that threatens the agency of those affected. Recalibrating our understanding of free speech along critical republican lines thus secures discursive agency in our communicative exchanges in a way that both ensures democratic legitimacy and realises equal status for all. (shrink)

The Irish national revolution of 1916–23 left behind a partitioned island, with a northern segment that remained part of the United Kingdom and a southern ‘Free State’ – later to become a Republic – that was dominated by conservative forces. Most of those who had been involved in the struggle for national independence peeled off to form new parties in the 1920s, leaving behind a rump of militant Irish republicans. Sinn Féin and its military wing, the Irish Republican Army, would (...) pose the greatest threat to political stability in the two Irish states. Although the Irish left has historically been among the weakest in Western Europe, repeated attempts have been made to fuse republicanism with socialism, from the Republican Congress in the 1930s to the Official Republican Movement of the 1970s and ’80s. At present, Sinn Féin poses the main electoral challenge to the conservative parties in the southern state, while holding office in a devolved administration north of the border. Eoin Ó Broin’sSinn Féin and the Politics of Left Republicanismoffers an assessment of these efforts from a leading Sinn Féin activist who maintains a certain critical distance from his own party’s approach, whileThe Lost Revolutionby Brian Hanley and Scott Millar andINLA: Deadly Divisionsgive comprehensive accounts of two earlier left-republican projects. (shrink)