1390:
submission, with cultural taboos placed upon use of the imagination; both of which increase social cohesion by encouraging the self-censorship of dissent. Priestly power is not as impressive, even when it is in full bloom. At its peak, priestly power depends on not being opposed by kingly power and not being usurped by a morality of conscience; and even then, it faces the threat of wide scepticism. Still, some moral convictions do not seem to have any source at all in the power elite: for example, the treatment of homosexuality in the early twentieth century does not seem to be tied to the success of a particular rulership.
1846:
disappointing... In this pretentious volume, Russell shows only the most superficial familiarity with progress made in the study of social phenomena or in any special field of social research, either with techniques of inquiry, or with materials assembled, or with interpretations developed... it seems doubtful that the author knows what is going on in the world of social science." Indeed, the very preface of the work candidly states: "As usual, those who look in
Russell's pronouncements for dotty opinions will be able to find a few". However, some other contemporary reviews were more positive. Russell's book was reviewed by
1891:
done. It was intended as a refutation both of Marx and of the classical economists, not on a point of detail, but on the fundamental assumptions that they shared. I argued that power, rather than wealth, should be the basic concept in social theory, and that social justice should consist in equalisation of power to the greatest practicable degree. It followed that State ownership of land and capital was no advance unless the State was democratic, and even then only if methods were devised for curbing the power of officials. A part of my thesis was taken up and popularised in
Burnham's
843:"It is not altogether true that persuasion is one thing and force is another. Many forms of persuasion—even many of which everybody approves-- are really a kind of force. Consider what we do to our children. We do not say to them: 'Some people think the earth is round, and others think it is flat; when you grow up, you can, if you like, examine the evidence and form your own conclusion.' Instead of this we say: 'The earth is round.' By the time our children are old enough to examine the evidence, our propaganda has closed their minds..."
1430:. From Russell's perspective, such views are incoherent, since they only deny themselves coercive power, but retain an interest in persuading others to their cause; and persuasion is a form of power, for Russell. Moreover, he argues that the love of power can actually be a good thing. For instance, if one feels a certain duty towards their neighbours, they may attempt to attain power to help those neighbours. In sum, the focus of any policy should not be on a ban on kinds of power, but rather, on certain kinds of use of power.
1774:, given their reverence to those who preached a different way of life." As Kirk Willis remarked on Russell's outlook during the 1930s, "the foreign and domestic policies of successive national governments repelled him, as did the triumph of totalitarian regimes on the continent and the seemingly inexorable march to war brought in their wake... Despairing that war could be avoided and convinced that such a European-wide conflict would herald a new dark age of barbarism and bigotry, Russell gave voice to his despondency in
1857:
argued that
Russell did not put forward a convincing argument for creating a just and tolerant society, instead "a pious hope that the present state of things will not endure". Orwell suggested that "it does not prove that the slave society at which the dictators are aiming will be unstable." Orwell ended his review with praise for Russell's writing, and said Russell had "an essentially decent intellect, a kind of intellectual chivalry which is far rarer than mere cleverness". Other scholars, like
4008:
1026:
regarded as instruments of a legitimate institution by some population, and the organisation depends upon propaganda and habit to maintain popular deference to their authority. Similarly, economic organisations operate by the use of conditioning, in the form of money; but the strength of an economy arguably depends in large part on the functional operation of law enforcement which makes commerce possible, by the regulation of
866:, but rather is grounded entirely on the fact that science produces technology, and technology produces things that people desire. Similarly, religion, advertising, and propaganda all have power because of their connections with the desires of their audiences. Russell's conclusion is that reason has very limited, though specific, sway over the opinions of persons. For reason is only effective when it appeals to desire.
4249:
1555:"In former days, men sold themselves to the Devil to acquire magical powers. Nowadays they acquire those powers from science, and find themselves compelled to become devils. There is no hope for the world unless power can be tamed, and brought into the service, not of this or that group of fanatical tyrants, but of the whole human race... for science has made it inevitable that all must live or all must die."
904:" delay revolution, but to make it more violent when it comes. When only one doctrine is officially allowed, men get no practice in thinking or in weighing alternatives; only a great wave of passionate revolt can dethrone orthodoxy; and in order to make the opposition sufficiently whole-hearted and violent to achieve success, it will seem necessary to deny even what was true in governmental dogma".
622:"I greatly doubt whether the men who become pirate chiefs are those who are filled with retrospective terror of their fathers, or whether Napoleon, at Austerlitz, really felt that he was getting even with Madame Mère. I know nothing of the mother of Attila, but I rather suspect that she spoilt the little darling, who subsequently found the world irritating because it sometimes resisted his whims."
1872:, along with many of his later works in social philosophy, is not obviously analytic. Rather, it takes the form of a series of examinations of semi-related topics, with a narrative dominated by historical illustrations. Nevertheless, Brittan emphasised the strengths of the treatise by remarking that it can be understood as "an enjoyable romp through history, in part anticipating some of the 1945
735:, or group acquiescence, as when the leader among sheep is dragged along by chains to get the rest of the flock to follow. Finally, the power of propaganda is akin to the use of carrot and stick to influence the behaviour of a donkey, in the sense that the donkey is being persuaded that making certain actions (following the carrot, avoiding the stick) would be more or less to their benefit.
1330:. Ideological Ă©lites tend to allow for the reversion into monarchy, as well as admit to heavy censorship. However, their rule also has certain strengths. For instance, they are more likely to arrive at common agreement immediately after a revolution; they cannot represent a hereditary or economic minority of the population; and they tend towards being more politically conscious and active.
1750:
teach them to avoid being destroyed by cruel fanatics... This is the task of a liberal education: to give a sense of the value of things other than domination, to help create wise citizens of a free community, and through the combination of citizenship with liberty in individual creativeness to enable men to give to human life that splendour which some few have shown that it can achieve .
187:
32:
1651:
1681:, and the philosopher. The rational governor is always threatened by revolutionary activities, and can always be expected to ban speech which calls for assassination. Yet the governor would be advised to allow freedom of speech to prevent and diminish discontent among the subjects, and has no reason to suppress ideas which are unrelated to his governance, for instance the
1738:
fantastic place which is given a dull overview, and a shabby place which is recommended by impressive advertisements. In teaching history, the teacher might examine a particular event from a multitude of different perspectives, and allow the students to use their critical faculties to make assessments of each. In all cases, the object would be to encourage
519:
545:"Most men do not feel in themselves the competence required for leading their group to victory, and therefore seek out a captain who appears to possess the courage and sagacity necessary for the achievement of supremacy... Nietzsche accused Christianity of inculcating a slave-morality, but ultimate triumph was always the goal. 'Blessed are the meek,
129:
73:
3843:
1819:. The paradigmatic public intellectual, Russell wrote prolifically in the latter topics to a wide and receptive audience. As one scholar writes, "Russell's prolific output spanned the whole range of philosophical and political thought, and he has probably been more widely read in his own lifetime than any other philosopher in history".
886:
1232:, such as expulsion, on its members. Voluntary organisations serve the positive function of providing relatively benign outlets for the human passion for drama, and for the impulse to power. Involuntary membership abandons all pretense to the benign. The clearest example of this kind of organisation, for Russell, is the State.
882:
demand two things: first, that some creed be held both by the majority opinion (through force and propaganda), and second, that the majority of intellectual class concurs (through reasoned discussion). In the long-term, however, creeds tend to provoke weariness, light scepticism, outright disbelief, and finally, apathy.
1696:, who believe in their doctrine to the exclusion of all others, and who only seek to protect the dissemination of their own creeds; the virtuous millenarians, who emphasise that revolutionary transitions must begin through rational persuasion and the guidance of sages, and so are supportive of free speech; and the
931:
rather be based on imagined or fabricated history. Thus he writes that "Both religious and secular innovators – at any rate those who have had most lasting success – have appealed, as far as they could, to tradition, and have done whatever lay in their power to minimise the elements of novelty in their system."
1574:
One final suggestion for political policy reform is the notion that there ought to be a political balance in every branch of public service. Lack of balance in public institutions creates havens for reactionary forces, which in turn undermine democracy. Russell emphasises two conditions necessary for
1492:
than one's other goals. Second, the ultimate goal must be to help satisfy the desires of others. Third, the means by which one pursues one's goal must not be egregious or malign, such that they outweigh the value of the end; as (for instance) the gassing of children for the sake of future democracy .
1401:
Advocating a compromise between positive and private morality, Russell first emphasises that there is such a thing as moral progress, a progress which may occur through revolutions. Second, he provides a method by which we can test whether a particular sort of private morality is a form of progress:
1393:
Russell wonders whether some other basis for ethics can be found besides positive morality. Russell associates positive morality with conservatism, and understands it as a way of acting which stifles the spirit of peace and fails to curb strife. Meanwhile, personal morality is the ultimate source of
1350:
Having completed those chapters which analyse the relevant aspects of power in social life, Russell shifts his focus onto the philosophical issues that are connected with those problems. Moving into this new terrain, he wonders what can be done to curb the efforts of those who love power. The answers
930:
to justify a political regime. It is in this sense that traditional power is psychological and not historical; since traditional power is not entirely based on a commitment to some linear historical creed, but rather, on mere habit. Moreover, traditional power need not be based on actual history, but
893:
Russell is acutely aware that power tends to coalesce in the hands of a minority, and no less so when it comes to power over opinion. The result is "systematic propaganda", or the monopoly over propaganda by the state. Perhaps surprisingly, Russell avers that the consequences of systematic propaganda
730:
To explain each form, Russell provides illustrations. The power of mere force is like the tying of a rope around a pig's belly and lifting it up to a ship while ignoring its cries. The power of inducements is likened to two things: either conditioning, as exemplified by circus animals which have been
685:
two 'layers' of belief in his crowd: "a superficial layer, in which the power of the enemy is magnified so as to make great courage seem necessary, and a deeper layer, in which there is a firm conviction of victory". By contrast, the timid will seek a sense of belonging, and "the reassurance which is
1710:
The final discussion in the work is concerned with
Russell's views on education. Citizens of a healthy democracy must have two virtues, for Russell: the "sense of self-reliance and confidence" necessary for autonomous action; and the humility required to "submit to the will of the majority" when it
1590:
Competition, for
Russell, is a word that may have many uses. Although most often meant to refer to competition between companies, it may also be used to speak of competition between states, between ideologues, between classes, rivals, trusts, workers, etc. On this topic, Russell ultimately wishes to
1536:
In formulating his outlook on the preferable size of government, Russell encounters a dilemma. He notes that, the smaller the democracy, the more empowerment the citizen feels; yet the larger the democracy, the more the citizen's passions and interests are inflamed. In both situations, the result is
1505:
Among the issues demanding collective ethical action, Russell identifies "political rule", "economic competition", "propagandistic competition", and "psychological life". To make positive changes in each of these spheres of collective behaviour, Russell believed that power would need to be made more
1050:
Of those whose wills are facilitated by an organisation, kinds include "the gentleman, the sage, the economic magnate, the political statesman", and "the covert manager" (or political wire-puller). Each beneficiary of power is parasitic upon certain kinds of organisations, and has certain key traits
689:
When any given person has a crisis in confidence, and is placed in a terrifying situation, they will tend to behave in a predictable way: first, they submit to the rule of those who seem to have greater competence in the most relevant task, and second, they will surround themselves with that mass of
1890:
In this book I maintained that a sphere of freedom is still desirable even in a socialist state, but this sphere has to be defined afresh and not in liberal terms. This doctrine I still hold. The thesis of this book seems to me important, and I hoped that it would attract more attention than it has
1749:
Fichte and the powerful men who have inherited his ideals, when they see children, think: 'Here is material that I can manipulate'... All this, to any person with natural affection for the young, is horrible; just as we teach children to avoid being destroyed by motor cars if they can, so we should
1634:
Russell is careful to indicate that his support for nationalisation rests on the assumption that it can be accomplished under the auspices of a robust democracy, and that it may be safeguarded against statist tyranny. If either condition fail, then nationalisation is undesirable. In delivering this
1389:
The dominant social system will have some impact on the reigning positive moral codes of the population. In a system where filial piety is dominant, there will be greater emphasis in a culture upon the wisdom of the elderly. In a monarchy, the culture will be encouraged to believe in a morality of
1046:
The types of relationship which any given individual may share with any given organisation can be assessed according to whether the organisation facilitates or suppresses the will of the person. The line between suppression and facilitation of the will is not absolute, but relative. An organisation
881:
and dims the power of fanaticism. Conversely, it would seem that a community is stronger and more cohesive if there is widespread agreement within it over certain creeds, and reasoned debate is rare. If these two opposing conditions are both to be fully exploited for short-term gains, then it would
1570:
made up of sovereign nation-states. On his view, the function of a world government should only be to ensure the avoidance of war and the pursuit of peace. On the world stage, democracy would be impossible, because of the negligible power any particular individual could have in comparison with the
1293:
within the wide population. Moreover, if a monarchy is hereditary, then the royal offspring will likely have no skill at governance; and if not, then civil war will ensue to determine the next in line. Finally, and perhaps most obviously, the monarch is not necessarily compelled to have any regard
1037:
The general effect of an organisation, Russell believes, is either to increase the well-being of persons, or to aid the survival of the organisation itself: "n the main, the effects of organisations, apart from those resulting from governmental self-preservation, are such as to increase individual
972:
tends to be forgotten, and consequently, the fanatics of the movement change their goals and aspire toward mere domination. Second, the revolutionary must always deal with the threat of counter-revolutionaries, and is hence faced with a dilemma: because revolutionary power must by definition think
951:
When the forms of traditional power come to an end, there tends to be a corresponding change in creeds. If the traditional creeds are doubted without any alternative, then the traditional authority relies more and more on the use of naked power. And where the traditional creeds are wholly replaced
1845:
Willis's review, written more than half a century past the original writing of the volume, is in some respects a gentler way of phrasing the work's immediate reception. One of
Russell's contemporaries wrote: "As a contribution to social science... or to the study of government, the volume is very
1841:
might be more obscure than competing texts in political philosophy is that it is written in a historical style which is not in keeping with its own theoretical goals. Willis remarked that, with hindsight, "Some of the responsibility for its tepid reception... rests with the book itself. A work of
1496:
To enact these views, Russell advises the reader to discourage cruel temperaments which arise out of a lack of opportunities. Moreover, the reader should encourage the growth of constructive skills, which provide the person with an alternative to easier and more destructive alternatives. Finally,
1856:
magazine. Orwell praised the first half of the book, saying "The most interesting part of Mr. Russell's book is the earlier chapters in which he analyses the various types of power – priestly, oligarchical, dictatorial and so forth". However, Orwell criticized the second part of the book. Orwell
826:
power is power over opinion: for "Armies are useless unless the soldiers believe in the cause for which they are fighting... Law is impotent unless it is generally respected." Still, he admits that military force may cause opinion, and (with few exceptions) be the thing that imbues opinion with
801:
For
Russell, economic power is parallel to the power of conditioning. However, unlike Marx, he emphasises that economic power is not primary, but rather, derives from a combination of the forms of power. By his account, economics is dependent largely upon the functioning of law, and especially,
2143:
Despite the fact that emergency solidarity is one basis for organizational cohesion, Russell stresses that it is not its sole basis. For instance, he argues that economic organizations and the internal bureaucracies of governments both flourish in spite of external danger and not because of it.
1528:
Collective action should be restricted to two domains. First, it should be used to treat problems that are primarily "geographical", which include issues of sanitation, transportation, electricity, and external threats. Second, it ought to be used when a kind of individual freedom poses a major
1513:
To succeed in the taming of arbitrary political rule, Russell says, a community's goal ought to be to encourage democracy. Russell insists that the beginning of all ameliorative reforms to government must presuppose democracy as a rule. Even lip service to oligarchies – for example, support for
1340:
their ideologies to stay in power, which can curb both positive and negative tendencies. On the negative side, democracies are not very good at dealing with subjects that demand expert authority or quick decisions. Moreover, a democracy is easily corruptible by politicians with agendas. Also, a
1025:
Any given organisation cannot be easily reduced to a particular form of power. For instance, the police and army are quite obviously instruments of force and coercion, but it would be facile to say that they have power simply because of their ability to physically coerce. Rather, the police are
1737:
is one of the greatest threats to democracy. To foster a critical mind, he suggests, the teacher ought to show the students the consequences of pursuing one's feelings over one's thoughts. For example, the teacher might allow students to choose a field trip between two different locations: one
738:
Russell makes a distinction between traditional, revolutionary, and naked forms of psychological influence. These psychological types overlap with the forms of influence in some respects: for instance, "naked power" can be reduced to coercion alone. But the other types are distinct units of
1722:, fear, and the impulse to submit. Economic opportunities will have some impact on the student's temperament in this regard, and so, economic reforms need to be made to create more opportunities. But reform to the education system is also necessary, in particular, to foster in the student a
959:
to some creed, and not merely popular acquiescence or habit. Thus, for the revolutionary, power is a means to an end, and the end is some creed or other. Whatever its intentions, the power of the revolutionary tends to either devolve back into naked power over time, or else to transform into
1235:
Organizations may also be directed specifically at influencing persons at some stage of life. Thus, we have midwives and doctors who are legally obliged to deliver the baby; as the child grows, the school, parents, and mass media come to the fore; as they reach working age, various economic
1013:
An exhaustive list of the types of organisation would be impossible, since the list would be as long as a list of human reasons to organise themselves in groups. However, Russell takes interest in only a small sample of organisations. The army and police, economic organisations, educational
1487:
According to
Russell's outlook on power, there are four conditions under which power ought to be pursued with moral conviction. First, it must be pursued only as a means to some end, and not as an end in itself; moreover, if it is an end in itself, then it must be of comparatively lower
1795:(and years before the creation of the United Nations). Also, at many times during the work, Russell also mentions his desire to see a kind of socialism take root. This was true to his convictions of the time, during a phase in his career where he was convinced in the plausibility of
1455:
Other thinkers have emphasised the pursuit of power as a virtue. Some philosophies are rooted in the love of power because philosophies tend to be coherent unification in the pursuit of some goal or desire. Just as a philosophy may strive for truth, it may also strive for happiness,
1223:
Of those whose wills may be suppressed, we may include "customers, voluntary members, involuntary members", and "enemies" (in order of ascending severity). Each form of membership is paired with typical forms of suppression. The will of the customer may be thwarted through fraud or
304:
1591:
answer two questions: "First, in what kinds of cases is competition technically wasteful? Secondly, in what cases is it desirable on non-technical grounds?". In asking these questions, he has two concerns directly in mind: economic competition, and the competition of propaganda.
1021:
The researcher might also measure the organisation by its use of communication, transportation, size, and distribution of power relative to the population. Improved abilities to communicate and transport tend to stabilise larger organisations and disrupt smaller ones.
702:
To begin with, Russell is interested in classifying the different ways in which one human being may have power over another – what he calls the "forms of power". The forms may be subdivided into two: influence over persons, and the psychological types of influence.
793:
on the part of some crowd eventually produces conquest by means of naked power. Eventually, the acquiescence of the outlying population transforms naked power into traditional power. Finally, once a traditional power has taken hold, it engages in the suppression of
821:
In
Russell's model, power over the creeds and habits of persons is easy to miscalculate. He claims that, on the one hand, the economic determinists had underestimated the power of opinion. However, on the other hand, he argues that the case is easy to make that
1005:
Having introduced the reader to the forms of power, Russell applies those forms to a selection of organisations. The purpose of discussing organisations is that they seem to be one of the most common sources of social power. By an "organization", Russell means
976:
A transition into traditional power is also possible. Just as there are two kinds of traditional power – the priestly and the kingly – there are two kinds of revolutionary power, namely, the "soldier of fortune" and "the divine conqueror". Russell classes
835:
leading to the conversion of a minority; then force exerted to secure that the rest of the community shall be exposed to the right propaganda; and finally a genuine belief on the part of the great majority, which makes the use of force again unnecessary."
2707:
Russell uses the term "theocracy" for this form. His naming convention has not been replicated here, since
Russell uses the term in a special sense, to describe not just a religious state, but also to describe Stalinist Russia, or any totalitarian state
1406:"An individual may perceive a way of life, or a method of social organisation, by which more of the desires of mankind could be satisfied than under the existing method. If he perceives truly, and can persuade men to adopt his reform, he is justified ."
963:
The revolutionary faces at least two special problems. First, the transformation back into naked power occurs when revolutionary power has been around for a long period without achieving a resolution to its key conflict. At some point, the original
947:
founders. The history of the king is more difficult to examine, and the researcher can only speculate on their origins. At the very least, the power of kingship seems to be advanced by war, even if warmaking was not the king's original function.
1614:"In democratic countries, the most important private organisations are economic. Unlike secret societies, they are able to exercise their terrorism without illegality, since they do not threaten to kill their enemies, but only to starve them."
1700:, who cannot foresee the direction of future progress, but recognise that the free exchange of ideas is a prerequisite to it. For the philosopher, free speech allows people to engage in rational doubt, and to grow in their prudential duties.
910:
By contrast, the shrewd propagandist of the contemporary state will allow for disagreement, so that false established opinions will have something to react to. In Russell's words: "Lies need competition if they are to retain their vigour."
1335:
Democracy, or the rule of the many over themselves. The rule of the masses is positive, in that it is less likely to lead to civil war than the alternatives. An ambivalent feature of democracy is the fact that representatives are forced to
1047:
may benefit one person or class of persons, while doing harm to another. Thus, for example, the police exist to enforce law and order, and this facilitates the will of the general populace; yet they also suppress the will of the criminal.
1868:, p. 202, observes that "In the forty-five years preceding publication of Strawson's 'On Referring', Russell's theory was practically immune from criticism. There is not a similar phenomenon in contemporary analytic philosophy". Yet
1670:; for any speech worth protecting for political reasons is likely to cause somebody harm. For example, the citizen ought to have the opportunity to impeach malicious governors, but that would surely harm the governor, at the very least.
1597:
From the view of the technician, certain goods and services can only be provided efficiently by a centralised authority. For Russell, it seems to be an economic fact that bigger organisations were capable of producing items at a certain
1215:
enjoys power best when playing off another person's hereditary power, or when the organisation benefits largely from an air of mystery. By contrast, the wirepuller suffers a wane in power when the organizational Ă©lite is made up of
506:
stirs, motivating the actor to gain more power. In Russell's view, the love of power is nearly universal among people, although it takes on different guises from person to person. A person with great ambitions may become the next
1921:, p. 20: "Nevertheless, he recognizes that it is sensible to speak of power over things as well as over people. For example, modern industrial technology improves a person's ability to deal with a wide variety of materials."
934:
The two clearest examples of traditional power are the cases of "kingly power" and "priestly power". Russell traces both back historically to certain roles which served some function in early societies. The priest is akin to the
861:
The exception here is the case of Western science, which seemingly rose in cultural appeal despite being unpopular with establishment forces. Russell explains the popularity of science is not grounded on a general respect for
1842:
political sociology rather than of political theory, it does not in fact either offer a comprehensive new social analysis or fashion new tools of social investigation applicable to the study of power in all times or places".
1609:
From the view of the ethicist, competition between states is on the same moral plane as competition between modern businesses. Indeed, by Russell's account, economic power and political power are both capable of devastation:
1618:
Since they are morally equivalent, perhaps it is not surprising that the cure for political injustices is identical to the cure for economic ones: namely, the institution of democracy in both economic and political spheres.
1285:. All that a monarchy requires to remain in power is, first, for the population to be afraid of the monarch; and second, that the inner circle of supporters be inspired with both confidence and an implicit lust for power.
1707:, which would be charged with the duty to provide a wide range of points of view on political matters. For certain other topics, like art and science, the fullest and freest competition between ideas must be guaranteed.
706:
To understand how organisations operate, Russell explains, we must first understand the basic methods by which they can exercise power at all – that is, we must understand the manner in which individuals are persuaded to
1630:
of select industries (railways, water, television). In order for this to operate effectively, he argues that the social system must be such that power is distributed across a society of highly autonomous persons.
2517:: "Power is not of a man. Wealth does not center in the person of the wealthy. Celebrity is not inherent in any personality. To be celebrated, to be wealthy, to have power requires access to major institutions." (
1529:
threat to public order; for instance, speech that incites the breaking of law. The exception to this rule is when there is a minority which densely populates a certain well-defined area, in which case, political
1762:(1938) is written with a mind toward the political ills that marred the headlines of the day. The work appeared at the brink of World War II, and contains more than one pointed reference to the dictatorships of
1895:, but otherwise the book fell rather flat. I still hold, however, that what it has to say is of very great importance if the evils of totalitarianism are to be avoided, particularly under a Socialist régime.
1398:. However, personal morality is so deeply connected with the desires of individuals that, if it were left to be the sole guide to moral conduct, it would lead to the social chaos of the "anarchic rebel".
1373:
There is a distinction between positive and private forms of morality. Positive morality tends to be associated with traditional power and following ancient principles with a narrow focus; for example, the
1323:, who are of "a totally different type" from the bourgeoisie, and are more apt to coerce than to behave diplomatically, due in large part to the impersonal relationships they have with their employees; and
3887:
580:, drives towards Eros and Thanatos (Love and Death drives, which constitute the basis of all human drives, etc.,) but rather by a sense of entitlement which arises from exceptional and deep-rooted
1733:
Moreover, the student must have good instructors, who emphasise reason over rhetoric. Russell indicates that the critical mind is an essential feature of the healthy citizen of a democracy, since
1703:
In any case, the citizen's right to dissent and to decide their governor is sacrosanct for Russell. He believes that a true public square could be operated by state-run media outlets, like the
1010:, which is typified by a redistribution of power. Organizations differ in size and type, though common to them all is the tendency for inequality of power to increase as membership increases.
454:", which would describe how and when one form of power changes into another. As a secondary goal of the work, Russell is at pains to reject single-cause accounts of social power, such as the
526:
This impulse to power is not only "explicitly" present in leaders, but also sometimes "implicitly" in those who follow. It is clear that leaders may pursue and profit from enacting their own
1647:
an industry – would not guarantee any of them control over the industry. In the same way, shareholders own parts of companies, but the control of the company ultimately rests with the CEO.
2638:, originally formulated by Richard Emerson. This branch of research attempts to explain power in terms of dependency relationships, hinging on the hedonic forces of punishment and reward.
1236:
organisations pull for the agent's attention; the church and the institution of marriage impact the actor in obvious ways; and finally, the State may provide a pension to the elderly.
1436:"The love of power is a part of human nature, but power-philosophies are, in a certain precise sense, insane. The existence of the external world... can only be denied by a madman...
1362:"Among human beings, the subjection of women is much more complete at a certain level of civilisation than it is among savages. And the subjection is always reinforced by morality."
1692:
The innovator does not tend to care much about free speech, since they engage in innovation despite social resistance. Innovators may be separated into three categories: the hard
747:
When force is used in the absence of other forms, it is called "naked power". In other words, naked power is the ruthless exertion of force without the desire for, or attempt at,
1525:. To prevent this result, people must have a well-developed sense of separation between acquiescence to the collective will, and respect for the discretion of the individual.
1415:
Individual resistance to power can take two diametrically opposed forms: those which indulge the impulse to power, and those who seek to quell the impulse to power entirely.
423:
for power is a part of human nature. Second, the work emphasises that there are different forms of social power, and that these forms are substantially interrelated. Third,
3535:
1594:
The question of whether or not economic competition is defensible requires an examination from two perspectives: the moral point of view and the technical point of view.
3880:
1583:
by the police. Second, the creation of dual branches of police to investigate particular crimes: one which presumes the innocence of the accused, the other presuming
419:
The volume contains a number of arguments. However, four themes have a central role in the overall work. The first theme given treatment in the analysis is that the
4203:
1822:
However, his writings in political philosophy have been relatively neglected by those working in the social sciences. From the point of view of many commentators,
1770:. When his remarks treat of current affairs, they are often pessimistic. "Although men hate one another, exploit one another, and torture one another, they have,
470:
The new social analysis examines at least four general topics: the nature of power, the forms of power, the structure of organisations, and the ethics of power.
1228:, but this at least may be beneficial in providing the customer with the symbolic pleasure of some material goods. Voluntary organisations are able to threaten
45:
1689:. Relatedly, the citizen mainly understands free speech as an extension of the right to do peaceably that which could only otherwise be done through violence.
1791:
nation-states would eventually arise which would dissuade nations from engaging in war. In context, this argument was made years after the dissolution of the
4235:
3873:
1730:, and intellectual commitment to science. The common trait of students with the scientific mind is a sense of balance between dogmatism and scepticism.
197:
2630:
In recent years, however, a fruitful line of scholarship has argued that all power is ultimately tied to social exchanges. Thus, social theorists like
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805:
Ultimately, Russell argues that economic power is attained through the ability to defend one's territory (and to conquer other lands), to possess the
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2134:
The phrase "emergency solidarity" will not be found in Russell's work. It has been placed here for the sake of giving a name to a discrete concept.
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of a tribe, who is thought to have unique powers of cursing and healing at their disposal. In most contemporary cases, priests rely on religious
802:
property law; and law is to a large degree a function of the power over opinion, which cannot be entirely explained by wage, labour, and trade.
442:
as a whole. For him, all topics in the social sciences are merely examinations of the different forms of power – chiefly the economic, military,
1316:, a merchant class who had to earn their wealth. Historically, by Russell's account, they have tended to be more clever, astute, and diplomatic;
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are not as dire as one might expect. A true monopoly over opinion leads to careless arrogance among leaders, as well as to indifference to the
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The latter category is one to which Russell never gives a name, and merely refers to as "a very necessary distinction" or "the distinction"
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227:
139:
2337:, who makes the case that certain parts of the establishment in the Galileo case were actually more in tune with scientific prudence than
150:
568:
of power-seekers. Following Adler (1927) – and to an extent echoing Nietzsche – he separates individuals into two classes: those who are
919:
Among the psychological types of influence, we have a distinction between "traditional, naked, and revolutionary power". (Naked power,
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4283:
4253:
1521:
Moreover, democracy must be infused with a respect for the autonomy of persons, so that the political body does not collapse into the
234:
1834:, who wrote the preface and introduction to the 2004 edition (respectively), both observed the relative lack of success of the work.
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A federal government is only sensible, for Russell, when it has limited but well-defined powers. Russell advocates the creation of a
873:. It would seem that the power of reason is that it is able to increase the odds of success in practical matters by way of technical
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103:
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Ultimately, with his new analysis in hand, Russell hoped to instruct others on how to tame arbitrary power. He hoped that a stable
997:
as divine conquerors. Nonetheless, the traditional forms bear only an imperfect relationship, if any, to the revolutionary forms.
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785:
The process by which an organisation achieves sufficient prominence that it is able to exercise naked power can be described as
241:
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Russell replaces Mill's analysis with an examination of the issue from four perspectives: the perspective of the governor, the
854:
Thus, although "the power over opinion" may occur with or without force, the power of a creed arises only after a powerful and
587:
The imperious person is successful due to both mental and social factors. For instance, the imperious tend to have an internal
491:
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4197:
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855:
212:
973:
that the original revolution was justified, it "cannot, logically, contend that all subsequent revolutions must be wicked".
530:, but in a "genuinely cooperative enterprise", the followers seem to gain vicariously from the achievements of the leader.
3834:
1541:. There are two possible solutions to this problem: to organise political life according to vocational interests, as with
898:
of the governed, and a lack of credulity on behalf of the governed towards the state. In the long-term, the net result is:
223:
4023:
1606:. By contrast, smaller organisations (like businesses) are best suited to create products that are customised and local.
1489:
1460:, salvation, or, finally, power. Among those philosophies which Russell condemns as rooted in love of power: all forms of
3926:
1658:
Control over propaganda is another matter. When forming his argument here, Russell specifically targets the doctrines of
4119:
1444:
variety are given control of powerful armies, and can inflict death and disaster upon all sane men within their reach."
1244:
The forms of governance are the familiar ways in which organisations set up their leadership structures: as monarchies,
641:
entirely from the situation. A confident and competent candidate for leadership may withdraw from a situation when they
1715:
concentrates significantly on the question of how to inspire confidence in students, from an educator's point of view.
770:
Russell argues that naked power arises within a government under certain social conditions: when two or more fanatical
711:
some authority. Russell breaks the forms of influence down into three very general categories: "the power of force and
3988:
3484:
3856:
2197:
A more commonly recognized work in the social sciences is French and Raven (1959)'s study into the "bases of power".
601:
which is relatively lacking in those who follow. In reality, the imperious may or may not actually be possessed of
572:
in a particular situation, and those who are not. The love of power, Russell tells us, is probably not motivated by
4047:
943:
grounded in charismatic authority, which have been more effective at usurping power than those religions that lack
708:
1826:
has proven itself to be no exception to that trend. Russell would later comment that his work "fell rather flat".
877:. The cost of allowing for reasoned inquiry is the tolerance of intellectual disagreement, which in turn provokes
690:
persons who share a similarly low level of confidence. Thus, people submit to the rule of the leader in a kind of
95:
4220:
83:
4303:
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755:
of the powerless and the ambitions of the powerful. As an example of naked power, Russell recalls the story of
447:
2374:
The tendency for hierarchies to emerge out of egalitarian organizations is also sometimes referred to as the "
681:
is interested mostly in a mob that is more given to rash emotion than to reflection. The orator will try to
1864:
Russell is routinely praised for his analytic treatment of philosophical issues. One commentator, quoted in
1522:
248:
3941:
1469:
874:
486:. By Russell's account, the desire to empower oneself is unique to human nature. No other animals besides
20:
1776:
490:, he argues, are capable of being so unsatisfied with their lot, that they should try to accumulate more
91:
4039:
3812:
2375:
1419:
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of marital law. Personal morality is associated with revolutionary power and the following of one's own
677:
over a sympathetic one, the timid orator (or subject) will have the opposite preferences. The imperious
538:
143:
that states a Knowledge (XXG) editor's personal feelings or presents an original argument about a topic.
1418:
Some of those who have attempted to find an escape from the impulse to power have resorted to forms of
4055:
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1623:
1440:
lunatics are shut up because of the proneness to violence when their pretensions are questioned; the
982:
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720:
455:
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4137:
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1644:
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democracy may easily slip into popular apathy which allows for corrupt politicians to go unchecked.
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806:
534:
1252:. In these ways, any organisation – be it economic, or political – is able to seek out its goals.
204:
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However, monarchies have severe problems. Contra Hobbes, no monarchy can be said to arise from a
1281:
Russell notes that monarchy arises more naturally than any other form of government, and is most
926:
By "traditional power", Russell has in mind the ways in which people will appeal to the force of
2631:
450:
forms . Eventually, he hoped that social science would be robust enough to capture the "laws of
303:
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Fourth, moral doctrines should aim toward truth and honesty, not the manipulation of others.
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412:. Power, for Russell, is one's ability to achieve goals. In particular, Russell has in mind
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317:
3510:
The Twenty Years' Crisis 1919–1939: An Introduction to the Study of International Relations
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1947:
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Russell then inquires into the power that reason has over a community, as contrasted with
577:
451:
1983:
However, this attribution is highly controversial among Marx scholars. See, for example:
1780:(1936) – not so much a reasoned defence of appeasement as an expression of defeatism".
1575:
the achievement of balance. He advocates, first, the abolition of the legal standing of
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1827:
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1602:, and best suited to fill needs that are geographical in nature, such as railways and
553:
The existence of implicit power, he explains, is why people are capable of tolerating
4267:
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1943:
1847:
1697:
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1538:
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955:"Revolutionary power" contrasts with traditional power in that it appeals to popular
716:
573:
479:
438:
Throughout the work, Russell's ambition is to develop a new method of conceiving the
4225:
4143:
3579:
Hodges, Donald & Gandy, Ross (June 1980). "Varieties of Economic Determinism".
2334:
1812:
1763:
1465:
1395:
986:
936:
561:
99:
1742:, a willingness to be "tentative in judgment", and "responsiveness to evidence".
1718:
Two major conditions are necessary. First, the citizen/student must be free from
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3848:
3805:"Pigs, Squeals and Cow Manure; or Power, Language and Multicultural Democracy"
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878:
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can be found either in possible collective actions, or in individual duties.
1727:
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with alternative ones, traditional power gives rise to revolutionary power.
498:. The "impulse to power", as he calls it, does not arise unless one's basic
483:
459:
432:
378:
374:
3437:
Russell, Bertrand (1967–69). "Chapter 12: Later Years of Telegraph House".
1298:
Oligarchy, or rule of a few over the many, comes in many different guises:
3500:
885:
3853:
1723:
1643:. He points out that nationalisation – which would allow the citizens to
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they should encourage cooperative feeling, and curb competitive desires.
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1423:
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1031:
779:
732:
712:
682:
1942:
This four-part formulation of social power bears some similarity to the
1579:
as evidence, to remove the incentive for extraction of confession under
427:
insists that "organisations are usually connected with certain kinds of
3736:
3629:
2513:
These hedged remarks stand in contrast to the later, bolder remarks of
2338:
1881:
In his autobiography (1967–69), Russell summarised the implications of
1580:
1008:
a set of people who share some activities, and directed at common goals
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647:
443:
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1123:
1082:
863:
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678:
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1808:
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and fascist Italy, and one reference to the persecution of German
1649:
1427:
1379:
1027:
969:
884:
771:
673:
593:
517:
487:
3608:
Merriam, Charles E. (February 1939). "Book Reviews and Notices".
564:
should not come at the cost of ignoring the exceptional personal
1719:
944:
782:, the creation of stability, and/or the rise of a new religion.
752:
663:
612:
605:; rather, the source of their power may also arise out of their
495:
420:
3869:
1704:
923:, is the use of coercion without any pretense to legitimacy.)
670:
Accordingly, while the imperious orator will tend to prefer a
180:
122:
66:
25:
2904:
This is explicitly intended as one possible argument against
1426:. One major proponent of such approaches was the philosopher
1261:"The 'social contract', in the only sense in which it is not
1014:
organisations, organisations of law, political parties, and
1367:
Bertrand Russell on the domination of women (1938:188–189)
140:
personal reflection, personal essay, or argumentative essay
1654:
Russell sought to revise the doctrines of John Stuart Mill
1551:
1432:
1358:
1265:
mythical, is a contract among conquerors, which loses its
1257:
839:
809:
for the cultivation of one's resources, and to be able to
618:
3084:
3082:
2828:
2826:
2398:
2396:
1255:
Each form of government has its own merits and failings:
560:
However, Russell is quick to note that the invocation of
533:
In stressing this point, Russell is explicitly rebutting
3483:
Andrews, R.; Biggs, M.; Seidel, M.; et al. (1996).
2461:
2459:
2217:
2215:
2181:
2179:
2094:
2092:
2055:
2053:
208:
146:
1815:, had many side-interests in history, politics, and
1635:
warning, Russell emphasises the distinction between
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4130:
4015:
3981:
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3917:
3910:
1666:is too weak, so long as it is balanced against the
1269:if they are deprived of the benefits of conquest."
751:. In all cases, the sources of naked power are the
522:
Nietzsche's philosophy was one of Russell's targets
385:
369:
361:
351:
341:
331:
323:
313:
3724:
2522:
686:felt in being one of a crowd who all feel alike".
3508:Carr, Edward Hallett & Cox, Michael (2001) .
2908:, though Russell does not take it to be decisive.
1622:By 'economic democracy', Russell means a kind of
3905:British philosopher, logician, and social critic
397:Power: A New Social Analysis by Bertrand Russell
4204:Henrietta Stanley, Baroness Stanley of Alderley
3778:The Autobiography of Bertrand Russell 1914–1944
1394:positive morality, and is more grounded in the
727:; and "the power of propaganda and/or habit" .
660:to matters of power, and/or are moderated by a
2329:This opinion is not necessarily shared by all
1662:. Russell argues that Mill's argument for the
576:complexes, (i.e., resentment of one's father,
3881:
831:"We thus have a kind of see-saw: first, pure
731:trained to perform this-or-that trick for an
478:Russell's view of human nature, like that of
102:. Please discuss this issue on the article's
8:
1176:b) A democracy at war, a monarchy, oligarchy
774:are contending for governance, and when all
296:
213:introducing citations to additional sources
3562:The Cambridge Companion to Bertrand Russell
1984:
1294:for the well-being of his or her subjects.
739:analysis, and require separate treatments.
431:". Finally, the work ends by arguing that "
60:Learn how and when to remove these messages
3978:
3951:
3914:
3888:
3874:
3866:
1018:are all recognised as societal entities.
302:
295:
3564:. Cambridge: Cambridge University Press.
789:. According to this rule, what begins as
656:power by the usual methods, are entirely
645:to challenge a particular authority, are
282:Learn how and when to remove this message
169:Learn how and when to remove this message
1745:The work ends with the following words:
1484:; and the works of Friedrich Nietzsche.
633:Non-imperious persons include those who
203:Relevant discussion may be found on the
21:Power (disambiguation) § Literature
4186:Katharine Russell, Viscountess Amberley
4064:Introduction to Mathematical Philosophy
3844:Preview of Power: A New Social Analysis
3534:French, J.R.P. & Raven, B. (1959).
3489:. New York: Columbia University Press.
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1959:
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1626:, which at the very least involves the
4096:In Praise of Idleness and Other Essays
3400:
1305:, which (Russell argues) tends to be "
1211:Thus, a political wire-puller such as
1051:which uniquely put them at advantage:
915:Revolutionary versus traditional power
511:, but others may be content to merely
435:rulership can and should be subdued".
3854:E-text of "Proposed Roads to Freedom"
3780:. London: Bantam Books. p. 193.
3649:. New York: Oxford University Press.
3610:The American Political Science Review
3545:. Ann Arbor: University of Michigan.
3304:
2518:
778:. A period of naked power may end by
759:, the son of a potter who became the
7:
4072:Free Thought and Official Propaganda
1861:, also found the work of some use.
1309:, proud, stupid, and rather brutal";
4254:Category: Works by Bertrand Russell
3460:. Unknown: Garden City Publishing.
1518:– must be dismissed as fantastic.
1190:b) Determination, passion, boldness
3674:Facing Unpleasant Facts, 1937-1939
2634:have developed the quasi-economic
14:
2333:. See, for instance, the work of
1711:has spoken. The last chapter of
1545:; or to organise it according to
1146:Quickness, resoluteness, insight
889:An example of war-time propaganda
858:has willingly adopted the creed.
547:for they shall inherit the earth.
41:This article has multiple issues.
4248:
4247:
4168:Conrad Russell, 5th Earl Russell
4006:
3676:. London: Secker & Warburg.
3512:. New York: Palgrave Macmillan.
2523:Andrews, Biggs & Seidel 1996
776:traditional beliefs have decayed
654:do not have the means to acquire
557:for an extended period of time.
196:relies largely or entirely on a
185:
127:
86:to read and navigate comfortably
71:
30:
4180:John Russell, Viscount Amberley
4174:Frank Russell, 2nd Earl Russell
4112:A History of Western Philosophy
3849:E-text of "Which Way to Peace?"
3698:. Cornwall NY: Cornwall Press.
2549:, pp. 29–34, 128, 138–140.
1875:A History of Western Philosophy
1472:'s solipsism; certain forms of
817:The power of (and over) opinion
49:or discuss these issues on the
4198:John Russell, 1st Earl Russell
4162:John Russell, 4th Earl Russell
3835:Introduction to a 2004 edition
541:" argument. Russell explains:
416:, that is, power over people.
224:"Power: A New Social Analysis"
1:
4289:Books in political philosophy
4024:The Principles of Mathematics
2378:" in sociological literature.
1355:Positive and private morality
1143:Large economic organisations
1042:Organizations and individuals
297:Power: A New Social Analysis
16:1938 book by Bertrand Russell
4120:My Philosophical Development
4104:Power: A New Social Analysis
3749:Power: A New Social Analysis
3486:Columbia world of quotations
1883:Power, a new social analysis
1824:Power: A New Social Analysis
1713:Power: A New Social Analysis
1449:Bertrand Russell (1938:212)
1274:Bertrand Russell (1938:149)
1202:Non-meritocracies, nepotism
1038:happiness and well-being."
985:as soldiers of fortune, and
848:Bertrand Russell (1938:221)
4236:Professorship of Philosophy
3581:Journal of Economic History
1560:Bertrand Russell (1938:22)
1187:a) Solidity, sound judgment
1053:
798:by the use of naked power.
627:Bertrand Russell (1938:11)
502:have been sated. Then the
94:content into sub-articles,
4320:
4048:The Problems of Philosophy
3964:Russell–Einstein Manifesto
3731:. London: Michael Joseph.
3560:Griffin, Nicholas (2003).
3541:. In D. Cartwright (ed.).
3458:Understanding Human Nature
3355:, pp. viii, xxiv–xxv.
2636:dependency theory of power
1001:Structure of organisations
920:
827:power in the first place:
813:of others on the market.
637:to a ruler, and those who
308:Cover of the first edition
18:
4299:English non-fiction books
4284:Books by Bertrand Russell
4244:
4004:
3903:
3803:Sledd, Andrew E. (1994).
3696:Proposed Roads to Freedom
3645:Mills, C. Wright (1956).
3593:10.1017/S0022050700108265
1151:Democratic politician...
301:
4080:Why I Am Not a Christian
3927:Copleston–Russell debate
3859:20 February 2007 at the
3064:, pp. 176–177, 234.
2932:, pp. 219–220, 222.
2561:, pp. 130, 132–134.
787:the rule of three phases
743:Naked and economic power
662:well-developed sense of
404:, 328 pp.) is a work in
4279:Allen & Unwin books
3751:. New York: Routledge.
3672:Orwell, George (1998).
3543:Studies in Social Power
3536:"Bases of social power"
3004:, pp. 197, 230–31.
2296:, pp. 97–101, 107.
1985:Hodges & Gandy 1980
1523:tyranny of the majority
1173:a) A democracy at peace
400:(1st imp. London 1938,
4294:English-language books
4274:1938 non-fiction books
4221:Appointment court case
4206:(maternal grandmother)
4200:(paternal grandfather)
3989:Peano–Russell notation
3942:Theory of descriptions
3456:Adler, Alfred (1927).
3295:, pp. xxii–xxiii.
3283:, 204; emphasis added.
1898:
1878:, but ranging wider".
1752:
1655:
1470:Johann Gottlieb Fichte
906:
890:
523:
149:by rewriting it in an
4040:Principia Mathematica
2376:iron law of oligarchy
2331:historians of science
1893:Managerial Revolution
1887:
1747:
1653:
1501:Taming arbitrary rule
1218:competent individuals
1108:a) Uneducated society
902:
888:
578:lust for one's mother
539:master-slave morality
521:
19:For other books, see
1624:democratic socialism
1516:benevolent dictators
721:operant conditioning
692:emergency solidarity
456:economic determinism
209:improve this article
4156:Edith Finch Russell
4138:Alys Pearsall Smith
4088:Marriage and Morals
3919:Views on philosophy
3815:on 20 November 2008
3413:Carr & Cox 2001
3403:, pp. 313–314.
3211:, pp. 244–245.
3187:, pp. 242–251.
3163:, pp. 182–185.
3151:, pp. 179–182.
3115:, pp. 238–240.
2992:, pp. 229–230.
2968:, pp. 227–228.
2920:, pp. 216–218.
2883:, pp. 209–214.
2859:, pp. 215–216.
2820:, pp. 198–199.
2784:, pp. 192–193.
2772:, pp. 190–191.
2760:, pp. 188–189.
2748:, pp. 186–206.
2736:, pp. 154–159.
2724:, pp. 152–153.
2686:, pp. 150–151.
2674:, pp. 149–150.
2662:, pp. 166–168.
2650:, pp. 171–173.
2597:, pp. 166–171.
2390:, pp. 114–115.
2365:, pp. 123–125.
2353:, pp. 111–112.
1777:Which Way to Peace?
1735:collective hysteria
1571:entire human race.
1411:Philosophy of power
1240:Forms of governance
960:traditional power.
856:persuasive minority
811:satisfy the demands
535:Friedrich Nietzsche
298:
3727:Which Way to Peace
3016:, pp. 230–31.
2573:, pp. 25, 95.
2160:, pp. 24, 27.
2035:, 9, emphasis his.
1859:Edward Hallet Carr
1807:Russell, a famous
1803:Critical reception
1755:Historical context
1656:
1482:Creative evolution
1301:Hereditary landed
1111:b) Educated market
983:Napoleon Bonaparte
891:
524:
151:encyclopedic style
138:is written like a
4261:
4260:
4140:(wife, 1894–1921)
4002:
4001:
3994:Russell's paradox
3977:
3976:
3950:
3949:
3774:Russell, Bertrand
3745:Russell, Bertrand
3721:Russell, Bertrand
3692:Russell, Bertrand
3552:978-0-87944-230-9
3503:on 22 April 2009.
3496:978-0-231-10298-8
2609:, pp. 29–34.
2441:, pp. 39–40.
2248:, pp. 69–72.
2086:, pp. 13–17.
1974:, pp. 4, 95.
1817:social philosophy
1793:League of Nations
1664:freedom of speech
1564:
1563:
1506:diffuse and less
1453:
1452:
1371:
1370:
1328:ideological Ă©lite
1278:
1277:
1209:
1208:
1205:Power, not glory
1140:Economic magnate
1094:a) Priest or Sage
852:
851:
715:"; the "power of
631:
630:
555:social inequality
513:dominate the home
458:he attributes to
406:social philosophy
402:Allen & Unwin
393:
392:
362:Publication place
346:Allen & Unwin
336:Social philosophy
292:
291:
284:
274:
273:
259:
179:
178:
171:
121:
120:
64:
4311:
4251:
4250:
4231:Peace Foundation
4192:John Stuart Mill
4150:Patricia Russell
4010:
3979:
3969:Russell Tribunal
3956:Views on society
3952:
3937:Russell's teapot
3915:
3897:Bertrand Russell
3890:
3883:
3876:
3867:
3824:
3822:
3820:
3811:. Archived from
3791:
3762:
3740:
3730:
3709:
3687:
3660:
3641:
3604:
3575:
3556:
3540:
3523:
3504:
3499:. Archived from
3471:
3443:
3442:
3434:
3428:
3422:
3416:
3410:
3404:
3398:
3392:
3386:
3380:
3374:
3368:
3362:
3356:
3350:
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3326:
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3314:
3308:
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3284:
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3230:
3224:
3218:
3212:
3206:
3200:
3194:
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3164:
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3146:
3140:
3134:
3128:
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3116:
3110:
3104:
3098:
3092:
3086:
3077:
3071:
3065:
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3053:
3047:
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3035:
3029:
3023:
3017:
3011:
3005:
2999:
2993:
2987:
2981:
2975:
2969:
2963:
2957:
2951:
2945:
2939:
2933:
2927:
2921:
2915:
2909:
2902:
2896:
2890:
2884:
2878:
2872:
2866:
2860:
2854:
2848:
2842:
2836:
2830:
2821:
2815:
2809:
2803:
2797:
2791:
2785:
2779:
2773:
2767:
2761:
2755:
2749:
2743:
2737:
2731:
2725:
2719:
2713:
2705:
2699:
2693:
2687:
2681:
2675:
2669:
2663:
2657:
2651:
2645:
2639:
2628:
2622:
2616:
2610:
2604:
2598:
2592:
2586:
2580:
2574:
2568:
2562:
2556:
2550:
2544:
2538:
2532:
2526:
2511:
2505:
2499:
2493:
2487:
2481:
2475:
2469:
2463:
2454:
2448:
2442:
2436:
2430:
2424:
2418:
2412:
2406:
2400:
2391:
2385:
2379:
2372:
2366:
2360:
2354:
2348:
2342:
2327:
2321:
2315:
2309:
2303:
2297:
2291:
2285:
2279:
2273:
2267:
2261:
2255:
2249:
2243:
2237:
2231:
2225:
2219:
2210:
2204:
2198:
2195:
2189:
2183:
2174:
2167:
2161:
2155:
2149:
2141:
2135:
2132:
2126:
2125:, pp. 9–10.
2120:
2114:
2108:
2102:
2096:
2087:
2081:
2075:
2069:
2063:
2057:
2048:
2042:
2036:
2030:
2024:
2018:
2012:
2006:
2000:
1994:
1988:
1981:
1975:
1969:
1963:
1957:
1951:
1940:
1934:
1928:
1922:
1916:
1785:world government
1768:Czechoslovakians
1660:John Stuart Mill
1645:collectively own
1568:world government
1552:
1433:
1359:
1321:industrial class
1258:
1213:Grigori Rasputin
1089:Intellectual...
1078:Hereditary power
1054:
979:Benito Mussolini
941:social movements
921:as noted earlier
840:
780:foreign conquest
643:lack the courage
619:
494:than meet their
410:Bertrand Russell
353:Publication date
318:Bertrand Russell
306:
299:
287:
280:
269:
266:
260:
258:
217:
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181:
174:
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131:
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107:
75:
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67:
56:
34:
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26:
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4318:
4314:
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4312:
4310:
4309:
4308:
4304:Sociology books
4264:
4263:
4262:
4257:
4240:
4209:
4158:(wife, 1952–70)
4152:(wife, 1936–51)
4146:(wife, 1921–35)
4126:
4011:
3998:
3973:
3946:
3932:Logical atomism
3906:
3899:
3894:
3861:Wayback Machine
3831:
3818:
3816:
3802:
3788:
3772:
3759:
3743:
3719:
3706:
3690:
3684:
3671:
3657:
3647:The Power Elite
3644:
3622:10.2307/1949773
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2613:
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2593:
2589:
2581:
2577:
2569:
2565:
2557:
2553:
2545:
2541:
2533:
2529:
2515:C. Wright Mills
2512:
2508:
2500:
2496:
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2484:
2476:
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2445:
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2109:
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2097:
2090:
2082:
2078:
2070:
2066:
2058:
2051:
2043:
2039:
2031:
2027:
2023:, pp. 7–8.
2019:
2015:
2007:
2003:
1995:
1991:
1982:
1978:
1970:
1966:
1962:, pp. 4–6.
1958:
1954:
1948:Talcott Parsons
1946:of sociologist
1941:
1937:
1929:
1925:
1917:
1913:
1908:
1903:
1897:
1837:One reason why
1805:
1797:guild socialism
1757:
1628:nationalisation
1604:water treatment
1547:interest groups
1533:is preferable.
1503:
1480:'s doctrine of
1413:
1357:
1348:
1346:Ethics of power
1291:social contract
1242:
1068:Core virtue(s):
1058:Type of person:
1044:
1032:property rights
1003:
991:Oliver Cromwell
917:
819:
745:
700:
582:self-confidence
476:
474:Nature of power
468:
452:social dynamics
440:social sciences
370:Media type
354:
309:
288:
277:
276:
275:
270:
264:
261:
218:
216:
202:
190:
175:
164:
158:
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147:help improve it
144:
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89:
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35:
31:
24:
17:
12:
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5:
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4100:
4092:
4084:
4076:
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4060:
4052:
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3991:
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3895:
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3892:
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3878:
3870:
3864:
3863:
3851:
3846:
3841:
3839:Samuel Brittan
3830:
3829:External links
3827:
3826:
3825:
3800:
3786:
3770:
3757:
3741:
3717:
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3642:
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3587:(2): 373–376.
3576:
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3480:
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3441:. p. 432.
3429:
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3417:
3415:, p. 131.
3405:
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3367:, p. xxv.
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2946:
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2934:
2922:
2910:
2906:utilitarianism
2897:
2895:, p. 201.
2885:
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2871:, p. 221.
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1899:
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1828:Samuel Brittan
1813:epistemologist
1804:
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1772:until recently
1756:
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1668:harm principle
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995:Vladimir Lenin
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698:Forms of power
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482:, is somewhat
475:
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365:United Kingdom
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207:. Please help
193:
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135:
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119:
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98:it, or adding
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3768:0-7661-3569-1
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3715:0-415-15430-8
3712:
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3705:0-585-24837-0
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3683:1-8465-5946-4
3679:
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3667:0-19-513354-4
3664:
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3656:0-8070-4185-8
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3529:0-333-96377-6
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3478:0-7661-4263-9
3475:
3469:
3467:1-56838-195-6
3463:
3459:
3454:
3453:
3449:
3440:
3439:Autobiography
3433:
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2665:
2661:
2656:
2653:
2649:
2644:
2641:
2637:
2633:
2627:
2624:
2621:, p. 34.
2620:
2615:
2612:
2608:
2603:
2600:
2596:
2591:
2588:
2584:
2579:
2576:
2572:
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2548:
2543:
2540:
2536:
2531:
2528:
2524:
2520:
2516:
2510:
2507:
2504:, p. 12.
2503:
2498:
2495:
2492:, p. 87.
2491:
2486:
2483:
2480:, p. 92.
2479:
2474:
2471:
2468:, p. 82.
2467:
2462:
2460:
2456:
2453:, p. 56.
2452:
2447:
2444:
2440:
2435:
2432:
2429:, p. 36.
2428:
2423:
2420:
2417:, p. 40.
2416:
2411:
2408:
2404:
2399:
2397:
2393:
2389:
2384:
2381:
2377:
2371:
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2326:
2323:
2319:
2314:
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2307:
2302:
2299:
2295:
2290:
2287:
2284:, p. 95.
2283:
2278:
2275:
2272:, p. 25.
2271:
2266:
2263:
2260:, p. 74.
2259:
2254:
2251:
2247:
2242:
2239:
2235:
2230:
2227:
2224:, p. 63.
2223:
2218:
2216:
2212:
2209:, p. 27.
2208:
2203:
2200:
2194:
2191:
2188:, p. 24.
2187:
2182:
2180:
2176:
2173:, p. 27.
2172:
2166:
2163:
2159:
2154:
2151:
2147:
2140:
2137:
2131:
2128:
2124:
2119:
2116:
2113:, p. 17.
2112:
2107:
2104:
2101:, p. 18.
2100:
2095:
2093:
2089:
2085:
2080:
2077:
2074:, p. 13.
2073:
2068:
2065:
2062:, p. 11.
2061:
2056:
2054:
2050:
2046:
2041:
2038:
2034:
2029:
2026:
2022:
2017:
2014:
2010:
2005:
2002:
1998:
1993:
1990:
1986:
1980:
1977:
1973:
1968:
1965:
1961:
1956:
1953:
1949:
1945:
1944:AGIL Paradigm
1939:
1936:
1932:
1927:
1924:
1920:
1915:
1912:
1905:
1900:
1896:
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1886:
1884:
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1849:
1848:George Orwell
1843:
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1716:
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1687:heliocentrism
1684:
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1544:
1540:
1539:voter fatigue
1534:
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1519:
1517:
1511:
1509:
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1498:
1494:
1491:
1485:
1483:
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1478:Henri Bergson
1475:
1471:
1467:
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1299:
1297:
1296:
1295:
1292:
1284:
1280:
1279:
1273:
1272:
1268:
1267:raison d'ĂŞtre
1264:
1260:
1259:
1256:
1253:
1251:
1247:
1239:
1237:
1233:
1231:
1227:
1221:
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1197:
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1170:
1169:
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1162:
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1138:
1131:
1127:
1125:
1121:
1120:
1119:
1118:
1117:
1110:
1107:
1106:
1105:
1104:
1103:
1097:b) Technocrat
1096:
1093:
1092:
1091:
1090:
1088:
1087:
1084:
1081:
1079:
1076:
1073:
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953:
949:
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905:
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842:
841:
834:
830:
829:
828:
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814:
812:
808:
803:
799:
797:
792:
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766:
762:
758:
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750:
742:
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736:
734:
728:
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710:
704:
697:
695:
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687:
684:
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676:
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659:
655:
651:
649:
644:
640:
636:
626:
625:
621:
620:
617:
615:
614:
608:
604:
603:genuine skill
600:
596:
595:
592:in their own
591:
585:
583:
579:
575:
571:
567:
563:
558:
556:
548:
544:
543:
542:
540:
537:'s infamous "
536:
531:
529:
520:
516:
514:
510:
505:
501:
497:
493:
489:
485:
481:
480:Thomas Hobbes
473:
471:
465:
463:
461:
457:
453:
449:
445:
441:
436:
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364:
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283:
268:
257:
254:
250:
247:
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240:
236:
233:
229:
226: –
225:
221:
220:Find sources:
214:
210:
206:
200:
199:
198:single source
194:This article
192:
188:
183:
182:
173:
170:
162:
152:
148:
142:
141:
136:This article
134:
125:
124:
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97:
93:
87:
85:
80:This article
78:
69:
68:
63:
61:
54:
53:
48:
47:
42:
37:
28:
27:
22:
4246:
4226:Earl Russell
4144:Dora Russell
4118:
4110:
4103:
4102:
4094:
4086:
4078:
4070:
4062:
4054:
4046:
4038:
4030:
4022:
3817:. Retrieved
3813:the original
3808:
3777:
3748:
3726:
3695:
3673:
3646:
3613:
3609:
3584:
3580:
3561:
3542:
3509:
3501:the original
3485:
3457:
3438:
3432:
3425:Russell 1938
3420:
3408:
3396:
3391:, p. x.
3389:Russell 1938
3384:
3377:Merriam 1939
3372:
3365:Russell 1938
3360:
3353:Russell 1938
3348:
3341:Russell 1969
3336:
3329:Griffin 2003
3324:
3317:Russell 1918
3312:
3300:
3293:Russell 1938
3288:
3281:Russell 1938
3276:
3269:Russell 1938
3264:
3257:Russell 1938
3252:
3245:Russell 1938
3240:
3233:Russell 1938
3228:
3221:Russell 1938
3216:
3209:Russell 1938
3204:
3197:Russell 1938
3192:
3185:Russell 1938
3180:
3173:Russell 1938
3168:
3161:Russell 1938
3156:
3149:Russell 1938
3144:
3137:Russell 1938
3132:
3125:Russell 1938
3120:
3113:Russell 1938
3108:
3101:Russell 1938
3096:
3089:Russell 1938
3074:Russell 1938
3069:
3062:Russell 1938
3057:
3050:Russell 1938
3045:
3038:Russell 1938
3033:
3026:Russell 1938
3021:
3014:Russell 1938
3009:
3002:Russell 1938
2997:
2990:Russell 1938
2985:
2978:Russell 1938
2973:
2966:Russell 1938
2961:
2954:Russell 1938
2949:
2942:Russell 1938
2937:
2930:Russell 1938
2925:
2918:Russell 1938
2913:
2900:
2893:Russell 1938
2888:
2881:Russell 1938
2876:
2869:Russell 1938
2864:
2857:Russell 1938
2852:
2845:Russell 1938
2840:
2833:Russell 1938
2818:Russell 1938
2813:
2806:Russell 1938
2801:
2794:Russell 1938
2789:
2782:Russell 1938
2777:
2770:Russell 1938
2765:
2758:Russell 1938
2753:
2746:Russell 1938
2741:
2734:Russell 1938
2729:
2722:Russell 1938
2717:
2710:Russell 1938
2703:
2696:Russell 1938
2691:
2684:Russell 1938
2679:
2672:Russell 1938
2667:
2660:Russell 1938
2655:
2648:Russell 1938
2643:
2635:
2626:
2619:Russell 1938
2614:
2607:Russell 1938
2602:
2595:Russell 1938
2590:
2583:Russell 1938
2578:
2571:Russell 1938
2566:
2559:Russell 1938
2554:
2547:Russell 1938
2542:
2535:Russell 1938
2530:
2509:
2502:Russell 1938
2497:
2490:Russell 1938
2485:
2478:Russell 1938
2473:
2466:Russell 1938
2451:Russell 1938
2446:
2439:Russell 1938
2434:
2427:Russell 1938
2422:
2415:Russell 1938
2410:
2403:Russell 1938
2388:Russell 1938
2383:
2370:
2363:Russell 1938
2358:
2351:Russell 1938
2346:
2335:Pierre Duhem
2325:
2318:Russell 1938
2313:
2306:Russell 1938
2301:
2294:Russell 1938
2289:
2282:Russell 1938
2277:
2270:Russell 1938
2265:
2258:Russell 1938
2253:
2246:Russell 1938
2241:
2234:Russell 1938
2229:
2222:Russell 1938
2207:Russell 1938
2202:
2193:
2186:Russell 1938
2171:Russell 1938
2165:
2158:Russell 1938
2153:
2148:, p. 10
2146:Russell 1938
2139:
2130:
2123:Russell 1938
2118:
2111:Russell 1938
2106:
2099:Russell 1938
2084:Russell 1938
2079:
2072:Russell 1938
2067:
2060:Russell 1938
2047:, p. 8.
2045:Russell 1938
2040:
2033:Russell 1938
2028:
2021:Russell 1938
2016:
2011:, p. 9.
2009:Russell 1938
2004:
1999:, p. 3.
1997:Russell 1938
1992:
1979:
1972:Russell 1938
1967:
1960:Russell 1938
1955:
1938:
1933:, p. 4.
1931:Russell 1938
1926:
1919:Russell 1938
1914:
1906:Bibliography
1892:
1889:
1882:
1880:
1873:
1869:
1866:Griffin 2003
1863:
1851:
1844:
1838:
1836:
1823:
1821:
1806:
1787:composed of
1782:
1775:
1771:
1764:Nazi Germany
1759:
1758:
1748:
1744:
1732:
1717:
1712:
1709:
1702:
1698:progressives
1694:millenarians
1691:
1685:doctrine of
1672:
1657:
1633:
1621:
1617:
1608:
1596:
1593:
1589:
1573:
1565:
1543:unionisation
1535:
1527:
1520:
1514:purportedly
1512:
1504:
1495:
1486:
1466:anti-realism
1454:
1441:
1437:
1417:
1414:
1400:
1392:
1388:
1372:
1349:
1320:
1307:conservative
1288:
1266:
1262:
1254:
1243:
1234:
1222:
1210:
1067:
1062:
1057:
1049:
1045:
1036:
1024:
1020:
1012:
1007:
1004:
987:Adolf Hitler
975:
962:
954:
950:
937:medicine man
933:
925:
918:
909:
903:
892:
868:
860:
853:
823:
820:
804:
800:
786:
784:
769:
746:
737:
729:
705:
701:
691:
688:
671:
669:
661:
657:
653:
646:
642:
638:
634:
632:
610:
606:
602:
599:decisiveness
598:
588:
586:
581:
569:
566:temperaments
562:human nature
559:
552:
546:
532:
525:
488:Homo sapiens
477:
469:
437:
424:
418:
414:social power
396:
395:
394:
293:
278:
262:
252:
245:
238:
231:
219:
195:
165:
156:
137:
109:
81:
57:
50:
44:
43:Please help
40:
4194:(godfather)
4043:(1910–1913)
4032:On Denoting
3982:Mathematics
3616:: 101–103.
3401:Orwell 1998
2521:, cited in
1853:The Adelphi
1832:Kirk Willis
1740:self-growth
1577:confessions
1442:uncertified
1314:bourgeoisie
1303:aristocracy
1250:democracies
1246:oligarchies
1199:Wirepuller
1156:a) Ordinary
719:", such as
717:inducements
672:passionate
658:indifferent
504:imagination
484:pessimistic
466:The Content
429:individuals
408:written by
265:August 2024
159:August 2024
112:August 2024
100:subheadings
4268:Categories
3911:Philosophy
3819:7 February
3737:B0006D6R4E
3450:References
3305:Sledd 1994
2632:Linda Molm
2519:Mills 1956
1683:Copernican
1531:devolution
1474:Pragmatism
1468:, such as
1384:conscience
1338:compromise
1263:completely
1074:Gentleman
896:well-being
879:scepticism
875:efficiency
871:fanaticism
833:persuasion
791:fanaticism
757:Agathocles
725:conformity
723:and group
611:religious
607:hereditary
594:competence
590:confidence
235:newspapers
96:condensing
46:improve it
4176:(brother)
3638:148513564
3601:154245777
1789:sovereign
1728:curiosity
1679:innovator
1637:ownership
1508:arbitrary
1438:Certified
1396:intellect
1230:sanctions
1226:deception
1161:Demagogue
1130:Expertise
807:materials
652:, simply
570:imperious
460:Karl Marx
433:arbitrary
379:Paperback
375:Hardcover
342:Publisher
205:talk page
104:talk page
92:splitting
90:Consider
52:talk page
4188:(mother)
4182:(father)
3857:Archived
3776:(1969).
3747:(1938).
3723:(1936).
3694:(1918).
1809:logician
1724:kindness
1600:standard
1462:idealism
1424:pacifism
1420:quietism
1283:cohesive
1016:churches
765:Syracuse
733:audience
713:coercion
683:engineer
639:withdraw
574:Freudian
444:cultural
324:Language
84:too long
4214:Related
3630:1949773
2339:Galileo
1675:citizen
1641:control
1581:torture
968:of the
796:dissent
749:consent
500:desires
373:Print (
332:Subject
327:English
249:scholar
145:Please
82:may be
4252:
4131:Family
4123:(1959)
4115:(1945)
4107:(1938)
4099:(1935)
4091:(1929)
4083:(1927)
4075:(1922)
4067:(1919)
4059:(1916)
4051:(1912)
4035:(1905)
4027:(1903)
3796:
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3680:
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3476:
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1720:hatred
1677:, the
1458:virtue
1380:taboos
1248:, and
1124:Wisdom
1083:Honour
993:, and
957:assent
945:iconic
864:reason
772:creeds
761:tyrant
709:follow
679:orator
635:submit
528:agenda
509:Caesar
446:, and
314:Author
251:
244:
237:
230:
222:
4170:(son)
4164:(son)
4016:Works
3634:S2CID
3626:JSTOR
3597:S2CID
3539:(PDF)
1901:Notes
1870:Power
1839:Power
1760:Power
1585:guilt
1490:value
1428:Laozi
1376:norms
1028:peace
970:creed
928:habit
753:fears
674:crowd
648:timid
496:needs
492:goods
448:civil
425:Power
386:Pages
256:JSTOR
242:books
3821:2009
3794:ISBN
3782:ISBN
3764:ISBN
3753:ISBN
3733:ASIN
3711:ISBN
3700:ISBN
3678:ISBN
3663:ISBN
3651:ISBN
3566:ISBN
3547:ISBN
3525:ISBN
3514:ISBN
3491:ISBN
3474:ISBN
3462:ISBN
1830:and
1811:and
1799:.
1639:and
1464:and
1378:and
1326:The
1319:The
1312:The
1030:and
981:and
966:goal
664:duty
613:role
597:and
421:lust
377:and
357:1938
228:news
3837:by
3809:JAC
3618:doi
3589:doi
1850:in
1705:BBC
1549:.
1422:or
1386:.
1159:b)
1128:b)
1122:a)
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3583:.
3472:,
3081:^
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2052:^
1885::
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55:.
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