The essay explores the relationship between value pluralism, as Isaiah Berlin understood it, and liberalism. It consists of two main parts. In the first part, I argue that value pluralism does not entail liberalism, and I criticize two philosophers—William Galston and George Crowder—who believe that it does. In the second, I reconstruct and defend Isaiah Berlin's own understanding of this relationship, drawing on an essay that is often neglected by Berlin's interpreters: “John Stuart Mill and the Ends of Life.” Berlin thought that the relationship between value pluralism and liberalism was largely psychological. He believed that those who embraced value pluralism would be more likely to affirm liberal institutions, because they would be more likely to exhibit certain virtues—notably empathy, imagination, and openness to other ways of life—that typically motivate tolerance.

Political is a ubiquitous and seemingly indispensable term in the discussion of human affairs. We use it to speak of quite different kinds of things — institutions, actions, conflicts, expenditures, a type of discourse, a branch of science, and such. We apply it to the life and thought of modern nations, ancient cities, and primitive tribes. Even the internal affairs of businesses, unions, schools and churches are sometimes called “political.” In all these cases, we assume that the term has, or at least can have, some definite meaning. Yet it is difficult to say what, if anything, “political” signifies in its various applications and how it signifies what it does.

An unfortunate consequence of viewing Arendt's thought in terms of a Hellenic-Nietzschean continuum is to raise serious questions about the enduring significance of Arendt's work on totalitarianism and its opposite: political and personal freedom. What is missing from the dominant scholarship is an appreciation of Arendt's acknowledged debt to Tocqueville; there is considerable suspicion that their differences are more important than their similarities. But Arendt and Tocqueville agree that the central political problem of modernity is despotism. Parts one and two challenge the view that Tocqueville is only concerned with soft despotism, whereas Arendt addresses the issue of harsh despotism which she subsequently abandoned. This article also restores Arendt's appreciation for Tocqueville's call for a new science of politics to overcome the problem of modernity. Part three shows their reliance on the “art of associating together” to preserve freedom in an age dominated by isolated and lonely individuals.

Montesquieu's theory of separate powers is elaborated in a discussion of the constitution of England in Book XI, chapter 6 of The Spirit of the Laws, which is by far the most discussed section of that work. Many commentators have interpreted the English system straightforwardly as Montesquieu's ideal regime. But while he greatly admires the legal separation of powers in the English constitution, he worries that the spirit of “extreme” liberty among the English could undercut the constitutional separation of powers that protects their liberty. Montesquieu's ambivalence thus raises questions as to what sort of “spirit” a regime must have to sustain a constitution of separate powers and so to preserve individual liberty. His reservations about England are important for understanding his philosophy of liberalism and have broad significance for any polity that seeks to protect individual liberty through a constitution of separate powers

In this reading of William Blackstone's Commentaries the jurist is neither a conservative promoter of arbitrary power nor a modern liberalizer of the common law. He is a proceduralist who emphasizes due process of law as the way to reconcile political liberty with parliamentary sovereignty. Blackstone's jurisprudence reflects a particular reading of political history, one that sees Parliament at the forefront of the protection of English liberties. While the legislature is capable of tyranny, it is in the king and the courts that historically he finds the greatest examples of arbitrary rule. And it has been the exercise of parliamentary sovereignty that has reinstated and guarded due process—in particular, habeas corpus—thereby preserving and facilitating public liberty.

This article offers a textual and historical reconstruction of Francis Bacon's thought on imperial and colonial warfare. Bacon holds that conquest, acquisition of peoples and territory through force, followed by subjugation, confers a legal right and title. Imperial expansion is justified both by arguments concerning the interstate balance of power and by arguments related to internal order and stability. On Bacon's view, a successful state must be expansionist, for two key reasons: first, as long as its rivals are expansionist, a state must keep up and even try to outpace them, and, second, a surplus population will foment civil war unless this “surcharge of people” is farmed out to colonies. These arguments for imperial state expansion are held to justify both internal and external colonization and empire. Paradoxically, Bacon holds that the internally colonized may be treated with greater severity, as suppressed rebels, than the externally colonized, who are more fitly a subject of the ius gentium. Bacon holds that toleration offers both an imperial stratagem and a comparative justification for why English and British imperial expansion is more desirable than Spanish imperial expansion. The article concludes with reflections about how one might understand the place of imperial and colonial projects in Bacon's thought, contending that these projects are central to an understanding of Bacon's political aims and thought more broadly.

This essay is meant to help prepare a confrontation with the philosopher who is the most penetrating and thoroughgoing opponent of liberal democratic civilization. Nietzsche characterizes the modern democratic spirit, in all its forms, as “decadence.” This decadence he understands, however, as the final, catastrophic emergence into broad daylight of a previously hidden historical process which has been unfolding in all Western history: the “nihilism” of Athens and Jerusalem, of scientific rationalism and Judeo-Christian monotheism. Nietzsche understands himself as the thinker through whom this process finally attains self-consciousness. Now by Nietzsche's own testimony, Thus Spoke Zarathustra is the published writing in which his mature philosophy finds its fullest expression. Yet Zarathustra, because it comprises the “Yes-saying part” of Nietzsche's project, because in it “the eye is spoiled by the tremendous need for seeing far,” possesses a “remoteness” that makes it the most difficult to approach of all his finished works (cf. EH, p. 1141). It seems to presuppose, rather than supply, an account of how Nietzsche understands the cultural crisis to which Zarathustra is responding. My purpose here is to attempt to gather from Nietzsche's diverse pronouncements a synoptic, consistent statement of his critique of the West.

Contemporary liberals who advocate strict separation between church and state often defend themselves by suggesting that such a position is the only one compatible with the principle of liberal neutrality, whose origins go back to John Locke's first Letter on Toleration. This essay argues that this line of reasoning is mistaken. While Locke did endorse the neutrality principle, he did not endorse strict separation, and this fact suggests that the connection between liberal neutrality and strict separation is not as secure as many liberals have assumed. This examination of Locke's attitudes toward neutrality and strict separation aims both to clarify what is at stake in contemporary debates over strict separation in liberal states and to consider the conditions that would have to be met to mount a Lockean argument against weakening church-state separation in contemporary liberal states.

Development approaches to the study of politics, precisely because they focus on movement through time, seem uniquely positioned to illuminate the logic and experience of the polity in a manner that cannot be captured by more conventional political science methods. And yet, political development has come to be seen as whatever historical change happens to a regime, neglecting the normative nature of the polity. The result is an “a-constitutional” approach to political development. This paper argues that political science can and should examine development in normative terms and that attempts to fit political development more securely within value-free social science threaten to rob it of its promise.

Students of American political theory find themselves in general agreement concerning the character and significance of their most celebrated document, The Federalist. Few deny that this series of essays in support of the Constitution by Alexander Hamilton, James Madison, and John Jay represents a substantial contribution to the literature of political theory. The nature of the contribution is also well established. The Federalist, it is agreed, is a skillful exposition of the principles of constitutional republicanism — an exposition not haphazard or fanciful, but controlled by constant reference to the capacities and limitations of the political animal. The latter point is often emphasized; Benjamin F. Wright states: “The aspect of The Federalist which is of universal applicability is … its recognition of the importance of human nature in politics, togetherwith its remarkably penetrating analysis of the motives and the behavior of men in a free society.” x Finally, there is agreement on the general outlines of this theory of human nature. The authors of The Federalist, it is said, were decidedly “realistic,” brooking no illusions of the inherent goodness or rationality of man, but holding firm to “a conception of human corruptibility.” 2 The adjective most often employed is “pessimistic.”

“Political theology” is now a fixture within political theory's lexicon. Although Carl Schmitt's Political Theology (1922) is identified as the contemporary locus classicus for the concept, that work's primary task is only to elaborate a “sociology of juristic concepts.” Beginning in the 1990s, however, Schmitt's entire corpus has increasingly been interpreted as one motivated by “political theology” in a stronger sense—as political action based upon faith in (Christian) revelation. I challenge this thesis by (1) examining its history, (2) drawing attention to the many aspects of Schmitt's (mostly Weimar-era) work that are deeply at odds with this thesis, and (3) reexamining his (mostly postwar) remarks ordinarily cited to bolster the thesis. Ultimately, the core of Schmitt's thought lies elsewhere; returning to the purported father of political theology brings clarity to the bourgeoning discussion of this topic within the discipline.

Unu, in 1947, became the Prime Minister of the Provisional Government of Burma. He retained that post after independence in 1948 and, except for seven months in 1956–1957, he had been the duly elected Prime Minister until he gave up office in September, 1958, after the serious split in the ruling party, the Anti-Fascist Peoples' Freedom League (AFPFL). From then until the third national elections of February, 1960, General Ne Win, Chief of the Burma Defense Forces, held the reins of what was called a “caretaker government”, in which he proceeded strictly according to the constitution adopted in 1947. U Nu's Party won an overwhelming victory at the polls in 1960 and once again, with almost 80 per cent parliamentary backing in the 250-man Chamber of Deputies, the more powerful chamber in the bicameral parliament, he set about to govern Burma. On March 2, 1962, General Ne Win staged a coup. He took over the government in the name of a military Revolutionary Council, arrested the previous cabinet members, and set aside Burma's constitution.

Aristotle's discussion of the great-souled man (megalopsuchos) is crucial to any interpretation of the Nicomachean Ethics. Yet there is no scholarly consensus about the nature and significance of the megalopsuchos. This article examines Aristotle's treatment of the great-souled man within the context of the Ethics as a whole and in connection with other relevant passages elsewhere in the Aristotelian corpus. In particular, Aristotle's identification of Socrates as a great-souled man in the Posterior Analytics provides an interpretative key to his discussion of greatness of soul in the Ethics. Aristotle's presentation of the great-souled man reflects an ambiguity at the heart of virtue itself, and underscores the Socratic character of the fundamental lessons of the Ethics. According to Aristotle, the true megalopsuchos is Socrates.

Just when the equation of republican government with liberal representative democracy had finally taken hold in the academic community, a new group of scholars began to emphasize the differences between them. Drawing upon the writings of earlier republican theorists, they argued that republican government traditionally depended upon political participation and virtue to preserve freedom. In contrast, liberal democracy relied upon representation and self-interest, both of which undermined the civic spirit of the community.

Just a few years ago, it was estimated that 90 percent of all the scientists and engineers who had ever lived were still alive; and that more than half of them were resident in the United States. These numbers show the status of America as a major scientific nation, and the reason why this is a fact of critical importance for the historical analyst in 1976 is that only 40 years ago America could probably still be classed as an “undeveloped” (or “developing”) country on the highest scale of the international scientific community. Before addressing myself to the causes of this change and its consequences for American political and social thought and action, for the American conscience and for America's public image and self-image, let me indicate the kind of evidence that supports my assertion that America might be considered “underdeveloped” with respect to the sciences, prior to 1935. First of all, there was an almost wholly one-way direction of movement of graduate and postdoctoral students: eastward over the Atlantic to the great European centers of scientific teaching and research. Although there were some fields in which Americans had been making outstanding contributions, such as experimental and theoretical genetics, by and large the great overarching theories that either introduced order into one of the sciences, or brought diverse branches of science into an unexpected relationship, or revolutionized much of science, were produced by Europeans: Rutherford, the Curies, Einstein, Bohr, Pauli, Heisenberg, Schrödinger, Dirac. In 1963, in an address on the occasion of the centenary celebrations of our National Academy of Sciences, John F. Kennedy observed that of the 670 members of the Academy, 163 (or one out of every four) had been born in foreign lands—a figure that differed in order of magnitude from the condition in any other country, and that showed the degree to which the high estate that American science had gained was owing to the infusion of scientists from abroad.

This article examines the relation between John Locke's doctrine of prerogative and constitutional government. Scholars have shown increased interest in Locke's doctrine in recent years, yet there is disagreement about its precise character. The Two Treatises of Government can be read such that this power is the result of the social compact and, thus, is a constitutional means of addressing emergencies. This paper instead argues that prerogative as it appears in the Two Treatises must be understood to be a natural power and, consequently, beyond constitutional control. It stands outside of the constitution because its logic denies that a good constitution is sufficient for liberal government.

In his work Politics as Religion, Emilio Gentile credits Eric Voegelin with having invented, if not the expression itself, then at least the concept of “political religion” which the latter would use consistently throughout the 1960s to describe totalitarian regimes. In his Autobiographical Reflections, drawn from an interview recorded in 1973, Voegelin revisits the use of this expression and gives an indication of the sources that inspired him to adopt it:

The relevance of Arendt's reflections on evil is analyzed in three respects. She warns that the appeal to absolutes (good or evil) destroys politics; her claim that radical evil involves making human beings as human beings superfluous is relevant to contemporary concerns with the vast refugee and stateless populations; and her idea of the banality of evil focuses our attention on the evil deeds that persons commit even when they do not have evil motives or intentions.