Raymond Aron’s "Machiavellian" liberalism

Recent interest in Raymond Aron has focused on his “Cold War Liberalism,” but he is neither a neo-liberal nor a Hayekian libertarian. Instead, this article will argue that Aron is a “Machiavellian” liberal – that his democratic theory is underpinned by an engagement with Pareto, Mosca and Michels. First, it will reconstruct Aron’s dialogue with Pareto. Second, it will explore his overlooked sociological writings on the ruling classes. Third, it will extend the thesis of a post-War French “Machiavellian Moment” to the Centre Raymond Aron, and ask in conclusion whether his theory of democracy can still shed light on today

Nihilism, democracy and liberalism: Maudemarie Clark’s ‘Nietzsche on Ethics and Politics’

This is the author accepted manuscript. The final version is available from SAGE via https://doi.org/10.1177/1474885116648057Maudemarie Clark is a leading interpreter of Nietzsche’s theory of truth, and as such we are fortunate to have her papers on his ethics, politics and metaphysics collected in one volume. Opening her section on politics – the subject of this review – with a critique of Bloom’s The Closing of the American Mind, she condemns Bloom’s Straussian demand that philosophers lie about the fact that no truth exists to protect their way of life as a recurrence of the nihilist ascetic ideal Nietzsche rejected at the end of the Genealogy. In doing so, she definitively frees Nietzsche from Strauss’ grip, and opens up the possibility of questioning anew Nietzsche’s relationship to feminism, queer theory, democracy and community. Her most striking claim is that Nietzsche’s aristocratic ethics can be reconciled with modern democratic politics. Whether that is the case or not is up for debate, but what clearly isn’t, as this collection reminds us, is that we cannot do our thinking about politics without him.</jats:p

Nietzsche theorist of the state?

What is Nietzsche's place in the history of political thought? This article attempts to situate Nietzsche by contrasting him with two traditions: the social contract, in particular in its Hobbesian variety, which Nietzsche critically engages with in both 'The Greek State' and the Genealogy; and nineteenth-century theories of the 'withering away of the state', which serve as an interesting counterpoint to Nietzsche's own view of the 'decay of the state'. In doing so, the article challenges the view that Nietzsche does not offer a theory of the state, and should therefore not be considered a political thinker of any kind

‘An Old Carriage with New Horses’: Nietzsche’s Critique of Democracy

Debates about Nietzsche's political thought today revolve around his role in contemporary democratic theory: is he a thinker to be mined for stimulating resources in view of refounding democratic legitimacy on a radicalised, postmodern and agonistic footing, or is he the modern arch-critic of democracy budding democrats must hone their arguments against? Moving away from this dichotomy, this article asks first and foremost what democracy meant for Nietzsche in late nineteenth-century Germany, and on that basis what we might learn from him now. To do so, it will pay particular attention to the political, intellectual and cultural contexts within which Nietzsche's thought evolved, namely Bismarck's relationship to the new German Reichstag, the philological discovery of an original Aryan race, and Nietzsche's encounter with Gobineau's racist thought through his frequentation of the Wagner circle. It argues that Nietzsche's most lasting contribution to democratic thinking is not to be found in the different ways he may or may not be used to buttress certain contemporary ideological positions, but rather how his notions of ‘herd morality’, ‘misarchism’ and the genealogical method still provides us with the conceptual tools to better understand the political world we inhabit.This is the author accepted manuscript. The final version is available from Taylor & Franics via https://doi.org/10.1080/01916599.2016.117631

Conspiracy Thinking in Europe and America: A Comparative Study

What explains conspiracy thinking in Europe and America? This is the first and largest comparative study of conspiracy thinking to date, presenting findings using a representative sample of 11,523 respondents in nine countries. First, it shows that the overall level of conspiracy thinking in Europe is equal to or slightly lower than the United States, contradicting the notion that conspiracy theories is an especially American phenomenon. Second, people more inclined to conspiracy thinking position themselves towards the right of the political spectrum, engage in magical thinking, feel distrust towards public officials and reject the political system. Finally, we find that – surprisingly – the country context in which respondents reside has hardly any effect as predictor of levels of conspiracy thinking or as a moderator of individual-level determinants. Heterogeneity in conspiratorial thinking seems to be largely a function of individual traits

The impact of social desirability bias on conspiracy belief measurement across cultures

Polls asking respondents about their beliefs in conspiracy theories have become increasingly commonplace. However, researchers have expressed concern about the willingness of respondents to divulge beliefs in conspiracy theories due to the stigmatization of those ideas. We use an experimental design similar to a list experiment to decipher the effect of social desirability bias on survey responses to eight conspiratorial statements. Our study includes 8290 respondents across seven countries, allowing for the examination of social desirability bias across various political and cultural contexts. While the proportion of individuals expressing belief in each statement varies across countries, we observe identical treatment effects: respondents systematically underreport conspiracy beliefs. These findings suggest that conspiracy beliefs may be more prominent than current estimates suggest

Have beliefs in conspiracy theories increased over time?

The public is convinced that beliefs in conspiracy theories are increasing, and many scholars, journalists, and policymakers agree. Given the associations between conspiracy theories and many non-normative tendencies, lawmakers have called for policies to address these increases. However, little evidence has been provided to demonstrate that beliefs in conspiracy theories have, in fact, increased over time. We address this evidentiary gap. Study 1 investigates change in the proportion of Americans believing 46 conspiracy theories; our observations in some instances span half a century. Study 2 examines change in the proportion of individuals across six European countries believing six conspiracy theories. Study 3 traces beliefs about which groups are conspiring against "us,"while Study 4 tracks generalized conspiracy thinking in the U.S. from 2012 to 2021. In no instance do we observe systematic evidence for an increase in conspiracism, however operationalized. We discuss the theoretical and policy implications of our findings

Nietzsche's Great Politics

Nietzsche's impact on the world of culture, philosophy, and the arts is uncontested, but his political thought remains mired in controversy. By placing Nietzsche back in his late-nineteenth-century German context, Nietzsche's Great Politics moves away from the disputes surrounding Nietzsche's appropriation by the Nazis and challenges the use of the philosopher in postmodern democratic thought. Rather than starting with contemporary democratic theory or continental philosophy, Hugo Drochon argues that Nietzsche's political ideas must first be understood in light of Bismarck's policies, in particular his "Great Politics," which transformed the international politics of the late nineteenth century.Nietzsche's Great Politics shows how Nietzsche made Bismarck's notion his own, enabling him to offer a vision of a unified European political order that was to serve as a counterbalance to both Britain and Russia. This order was to be led by a "good European" cultural elite whose goal would be to encourage the rebirth of Greek high culture. In relocating Nietzsche's politics to their own time, the book offers not only a novel reading of the philosopher but also a more accurate picture of why his political thought remains so relevant today