Several recent works in political theory argue that exit, rather than being a coward’s choice, is a potent mode of resistance that is particularly well suited to the current political era. These works reclaim exit, seeing it as a method of political opposition. While innovative and illuminating, these accounts are limited because they tend to treat all exits as resistance, regardless of context or content, and they are inclined to over-saturate exit with oppositional political meaning. I argue that resistant exit (...) should be more narrowly defined. By examining a range of empirical cases, I identify and explore three distinctive characteristics of this particular type of opposition. In addition to clarifying a recently developed idea in current scholarship, this article provides a systematic way for scholars to understand and interpret the intersection between resistance and exit. (shrink)

Of late, resistance has become a central notion in political theory, standing at the heart of attempts to respond to the dilemmas of contemporary times. However, many accounts tend to ascribe to an idealised, heroic view. In this view, resistance represents a clearcut action against injustice and stems from individuals’ conscious choice and their unwavering ethical commitment to the cause. Some liberal scholars, most notably Candice Delmas and Jason Brennan, have argued that citizens of democratic societies have a moral duty (...) to resist state-sanctioned injustice. This resistance occurs either through ‘principled – civil or uncivil – disobedience’ or through ‘defensive actions’. While acknowledging that pervasive injustice can compromise our cognitive and moral capacities, however, their articulation of our political obligation to resist refrains from a sustained examination of the moral dilemmas, uncertainties and risks that arise when fighting systemic oppression. (shrink)

A prevailing theme of the scholarship on Plato’s Crito has been civil disobedience, with many scholars agreeing that the Athenian Laws do not demand a slavish, authoritarian kind of obedience. While this focus on civil disobedience has yielded consensus, it has left another issue in the text relatively unexplored—that is, the challenges and attractions of leaving one’s homeland or of “exit.” Reading for exit reveals two fundamental, yet contradictory, desires in the Crito: a yearning to escape the injustice of the (...) homeland for self-preservation and freedom and a deep-seated need to honor one’s obligations and attachments to the homeland. By exposing the conflicted nature of leaving one’s native land, Plato’s Crito enriches an understanding of the meaning and consequences of an exit for the individual. (shrink)

Sheldon S. Wolin's theory of fugitive democracy has been both lauded and criticized for its radical departure from the mainstays of democratic theory: formal institutions, political offices and constitutional arrangements of power. For Wolin, democracy is correctly understood as an ephemeral event that appears unexpectedly when ordinary citizens, united by a shared grievance, collectively interrupt normal political proceedings and reject constitutionalism. This article critically analyzes Wolin's theory in light of a historical phenomenon in which citizens collectively interrupted politics: frontier vigilantism (...) in the American West from 1850 to 1900. Critical of Wolin's wholesale rejection of constitutionalism, the article reveals the potentially legalistic patterns of extra-legal collective action, and it argues for de-fetishizing democratic practice that occurs outside of institutional channels. (shrink)