This article explores Francesco Guicciardini’s concept of the imagination and argues that it plays a vital, yet hitherto unexplored, role in his political thought. What are called “imaginary conceptions” determine the effects that different governmental strategies have upon a given society. As these both affective and cognitive conceptions are tied to shared, symbolic representations, understanding informal aspects of political life becomes a crucial aspect of Guicciardini’s construal of effective government. To understand these aspects it is necessary to reconstruct the historical genesis of the communal representations as it determines the specificity of the society under consideration. The historical contingency of a society’s imaginary conceptions forces political theory to “imaginatively construct” the institutional forms it suggests, rather than “discover” them among the exempla of the past. The centrality of contingent, imaginary conceptions to political reality leads Guicciardini to break with former Renaissance conceptions of exemplarity.

Adam Smith argued that human beings naturally desire to dominate others and that they enjoy it. He showed how ancient masters, landlords, and economic actors in some eighteenth-century English and colonial markets were driven by their love of domination against their own economic interests. Recent scholarship argues that to fully understand the role libido dominandi plays in Smith’s thought, love of domination should be associated with the broader concept of vanity and esteem-seeking. This article challenges that interpretation, showing that, for Smith, the love of domination has nothing to do with the love of praise but that most of the pleasure people derive from it is to see their ends promoted by others without the need to persuade them about the utility of those ends. This understanding locates the love of domination outside commercial society where, under certain socio-economic circumstances, mutual persuasion among individuals is the rule.

During the nineteenth century, liberalism played a fundamental role in the newly formed Latin American nation-states. Yet little attention has been paid to how liberal thinkers on the periphery reacted against liberal theories suffused with pro-colonial rhetoric and Eurocentric bias. This study examines the underexplored reaction of José Victorino Lastarria to John Stuart Mill’s liberal project. Lastarria, one of the most influential nineteenth-century Latin American liberals, critically engaged with Mill’s liberalism, discerning there an example of Eurocentrism that missed insights from the republican Latin American experience. This article examines the intellectual connections and disconnections between Mill’s liberalism, representing the imperial metropole, and Lastarria’s thought, a form of liberalism in the newly independent peripheral states. By reconstructing his discussion of Mill, this article presents Lastarria’s main political ideas to a broader audience.

In his recent analysis of digital platforms as a medium for (democratic) political communication, Jürgen Habermas has proclaimed a constitutional imperative to maintain a functioning public sphere—leaving open, however, what this would require. While a growing literature develops ideas for social media reforms, these models put the cart before the horse. To restructure social media in a targeted manner, one first needs to determine the platforms’ desired contribution to democracy—which is far from obvious. Social media have a plurality of democratic affordances and can thus be assigned different, sometimes competing roles. To determine social media’s place in democracy, we need to do what Habermas has failed to do: locate social media in the center–periphery model of political communication in media society. In doing so, I argue that social media reforms should primarily aim to empower agents in the periphery.

The two first reflections on the politics of money you will see in Eich’s book, a substantial intervention (indeed, the notes are fully one-third the length of the main text itself), come from the visual arts and poetry. Commented upon at the end of his book, the cover image comes from Otis Kaye’s simultaneously playful and biting memento of the Met’s 1961 purchase of Rembrandt’s shimmering 1653 painting, Aristotle with a Bust of Homer. At some 2.3 million dollars, it was the most expensive museum purchase of all time. And Kaye (who seems to have lost most of his own savings in the great crash of 1929) offers both an homage, recreating the main figure of Aristotle with his hand on the bust of a representation of Homer, and a mordant reflection. The trompe l’oeil qualities of paper money in the painting hark back to earlier inflationary economics with the French revolutionary assignats, whose history found renewed interest among those trying to account for German hyperinflation and the Great Depression. Similarly, around Kaye’s edges, the dark intensity of Rembrandt’s background peels away to reveal utilitarian paneling, into which are fixed and interlaced wodges of cash, alongside other symbols of money making. The Heart of the Matter is more than just a wry reflection on the imbrication of art and commerce, or of Rembrandt interpretation—fleeting worldly fame, or lasting reputation. For while its truth seems superficially obvious—that the art world and the art market are inseparable—it is not entirely clear what sort of lesson we are supposed to learn about money. It is on the surface and under it, the base and the superstructure, form and content, style as well as substance. Is it telling us that a society where money is king is one that cannot see the truth of things, or that money, or at least the having of it, is what allows us not to think about it too much?

Kant begins the 1781 Preface of the Critique of Pure Reason with a history of metaphysics told as a sequence of failed political regimes. This history has been largely passed over both in the literature on Kant’s metaphysics and in that on his political philosophy. This article provides an interpretation of Kant’s history of metaphysical regimes as a way of exploring the political themes and aims of the First Critique. Kant’s opening narrative articulates the role his critique of metaphysics plays in establishing the possibility of a lawful order of reason that defends morality against threats arising from reason’s theoretical dissatisfaction. The political history of metaphysics presented in the A Preface reveals Kant’s understanding of the public role philosophy must undertake in the context of the modern crisis of reason.

This article traces the conceptual history of key terms used to describe and criticize bad political regimes, focusing on the displacement of “tyranny” by “dictatorship” and “authoritarianism.” Classical Greek thought understood tyranny primarily in terms of the character of rulers, whereas the modern idea of dictatorship emerged from a Roman conceptual framework that focused on authority and its legitimation. New problems of legitimation in the eighteenth and nineteenth centuries diminished the utility of the character-centric concept of tyranny and increased the fruitfulness of dictatorship for political analysis. The emergence of the modern state in the nineteenth century shaped the conceptual field by increasing the salience of problems concerning the appropriation or usurpation of sovereignty, the distortion of popular legitimation and accountability, and the incentives for submission to illegitimate orders. I conclude that the use of “authoritarianism” is likely to increase in prominence, but that retaining multiple regime concepts enriches analysis.

The Currency of Politics should: change the way political theorists understand their texts and contexts; lead to the reworking of their concepts and events; and ultimately alter the very subject matter that constitutes their field. For too long the subfield of political theory, along with the whole discipline of political science, has been complicit in the bankrupt project of neoclassical economics. I call modern economics bankrupt because its founding assumptions and fundamental models have repeatedly been proved false, untenable, and unproductive for our understanding of the economic forces and relations that partially constitute the capitalist social orders in which we live. I call political science (and acutely, political theory) complicit because in hiving off economic questions—or worse, “the economy”— and leaving those issues to economists we have reified the very dichotomy between politics and economics that capitalism itself instantiates and exacerbates.1

According to Eich, “the history of political thinking about money” accumulates in “layers of crisis,” since crises provoke “an openness to new ideas” that interrupts the calm reproduction of meaning (xiii–xiv). Couldn’t we apply this insight to the history of critical democratic theory? Running through and beneath its explicit excavation of the political thought attending and provoked by monetary crises of the past, Eich’s book also turns up traces of what we could call a crisis of democracy and a crisis of critique. I attend to these traces to ask what we might learn from Eich’s book about the limits and internal tensions of critical theory.

The Currency of Politics is a major contribution to the history of economic thought, a history too often neglected by political theorists. Especially important are Eich’s arguments about the fragility of trust, and the way in which money both enables and undermines such trust. In his words, monetary trust “does not simply imply the enforcement of existing contracts but the realization of a more fundamental, and more equitable, social contract that requires a sharing of sacrifices and benefits. … In a democratic society monetary trust must be tied to a negotiation over justice” (18). In discussing Aristotle and the Greek world, Eich retrieves claims about the role of currency in contributing to reciprocal justice, especially if not exclusively in democracies. Money is a tool of reciprocity and equality—coinage can enable the spread of a “specifically egalitarian political ideology” (37). Money enables us to recognize injustices, and “possibly, amend them. Currency contains within itself the necessary condition for its own improvement” (27).

Why has contemporary political theory been silent on money? The answer Stefan Eich provides in his brilliant book The Currency of Politics begins with John Rawls. Rawls’s silence on money and monetary policy is, for Eich, mostly a result of indifference—an indifference that reflected the fact that Rawls took for granted a “confident postwar context” characterized by affluence and a relatively stable international monetary system (181). The real “silent revolution,” as Eich calls it (20, 177), comes after Rawls. By the 1980s, the international monetary regime undergoes drastic changes, including the lifting of capital controls and the rise of central bank independence. As Eich insightfully argues, this depoliticization of money was itself a political strategy. By letting consequential economic decisions remain outside the realm of political contestation, states tried to avoid excessive pressures. According to Eich, major political theorists, including Jürgen Habermas and Michael Walzer, fell prey to this neoliberal logic. In part because of the inflationary demands that a democratization of the economy would imply, such thinkers grew skeptical of the possibility of any such democratization. The disappearance of money from political theory was one of the consequences of this more general turning away from economic democracy (197–99).

At least since Aristotle defined human beings as “political animals,” politics in the Western tradition has largely been defined in anthropocentric terms. Politics was a realm of distinctively human endeavors, while nonhuman nature remained outside. Nature might impinge on or set limits to political action, but was conceived as constitutively outside of politics. However else nonhuman entities might engage with humans or each other, these relations or engagements were not understood as political. Until quite recently, Western political theory was decidedly anthropocentric. The rise of environmental problematics, and particularly the political salience of the global climate crisis, however, have made the idea of a constitutive separation between (nonhuman) nature and (human) politics less tenable. Not only the material manipulation of the nonhuman world, but also its conceptual framing, are increasingly understood as political projects.1 At the same time, Western political thought has become increasingly open to non-Western cosmologies that do not posit a rigid divide between human and non- (or more-than-) human worlds. Environmental (or green) political theory has become an increasingly robust subdiscipline,2 and political theory, like a number of other humanities disciplines, has undergone an “animal turn.”3 Three of the four recent books under consideration form part of this latter animal turn while Sharon Krause’s Eco-Emancipation is firmly situated in the field of environmental political theory.

Eich’s book is a tour de force. It takes us through six episodes in which the history of political theory and the history of political economy intersect through the topic of money. From Aristotle to Locke and Fichte and then through to Marx and Keynes before a final episode costarring Hayek, Rawls, Habermas, and Walzer, we are treated to a fascinating set of reflections on what money is and should be, each articulated in the face of a particular historical crisis. This approach gives us a new way of thinking about what is salient in the history of political thought, but it also helps us think about the present. Eich hopes to move us beyond narrow debates over the depoliticization of money by insisting that money is always already political even when it announces itself as antipolitical, so that the real question is which conception of political life—which values but also which underlying social theory—we want to be embedded in monetary institutions. In explicitly tethering his patient, detailed historical scholarship to the broader goal of stimulating and invigorating reflection on one of the central issues of our own day, Eich tries to overcome the divide between historical work and contemporary debate.

Rasoul Namazi's Leo Strauss and Islamic Political Thought contains patient and perceptive readings of four texts Strauss devoted to Islamic political philosophy. My comments are limited to just one of those readings, that of “Fârâbî's Plato,” and to a single issue within it—the question of the identity of the philosopher or of philosophy. Namazi rightly recognizes the centrality of this question in “Fârâbî's Plato.” As Strauss writes in explaining Alfarabi's view of Plato's philosophy, “the central question concerns . . . the precise meaning of the philosopher” (361), and Namazi claims that it is “one of the main themes or even the theme of ‘Fârâbî's Plato’” (148, emphasis original).

The two distinct audiences Namazi identifies for his book are those interested in either Strauss or medieval Islamic philosophy. But his engrossing study of Strauss's engagement with Islamic political thought carries value for a wider audience beyond these specializations. Considering Strauss's engagement with medieval Islamic philosophy raises questions of significance regarding the relationship between European and Islamic thought. Namazi does not raise these questions directly, but this thoughtful study is valuable for those looking to understand and delineate the distinctiveness of European thought.

An awareness of the controversy surrounding Strauss pervades Namazi's work. His apologia is a labor of love: erudite, painstaking, uncompromising. Namazi highlights Strauss's contribution to Islamic political thought and argues for the continued relevance of the Straussian approach. There is much to recommend in the book but I restrict myself to what I take to be its more problematic aspects.

Rasoul Namazi's Leo Strauss and Islamic Political Thought is a wonderful tour through, well, Leo Strauss's reading of medieval Islamic political philosophy (as well as, or including, the Arabian Nights) and much of the secondary literature surrounding both the reception of Strauss's ideas and methods and the obstruction of such a reception on the part of mainstream historical and philological scholarship. One of the many great virtues and contributions of Namazi's book is that it resists the traditional insularity of Straussian and non-Straussian schools alike, seeking to read with an open mind non- and anti-Straussian scholars while modestly yet confidently making a case for why non-Straussians should read Strauss on Islamic political philosophy.