Noted political philosopher Judith Shklar declined to write a book about American political thought because, she once claimed, "the subject is too hard." She finally took on this formidable task late in her career, but her untimely death left most of the work unpublished. Now Redeeming American Political Thought makes these essays, some published here for the first time, available to readers. In these thirteen essays, Shklar explores two themes crucial to discussions of American democracy: first, what she terms the "fundamental social condition" of American life, the tension between expansive political equality and persistent social inequality; and second, "redeeming" American political thought for those who believe it lacks the complexity and depth of the European tradition. She covers issues ranging from the use of history in political discourse to the effect of skepticism on politics and thinkers from Hamilton and Jefferson to Melville. The strength and depth of this collection underscore Shklar's reputation as one of this century's most important liberal scholars. Judith N. Shklar (1928-1992) was Cowles Professor of Government at Harvard University and the author of nine books in political philosophy.

Ethics described Judith Shklar as "a towering presence" at Harvard for decades, an "influential teacher and mentor to many of the best known political theorists working today in the United States." One of this century's most important liberal scholars, she is remembered for her "sharp intellect, forceful personality, and passionate intellectual honesty and curiosity." Political Thought and Political Thinkers makes startlingly clear her role in the reinvigoration of liberal theory that has been taking place over the last two decades. This second volume of Shklar's work—which follows the 1997 publication of Redeeming American Political Thought —brings together heretofore uncollected (and several unpublished) essays on a number of themes, including the place of the intellect in the modern political world and the dangers of identity politics. While many of these essays have been previously published, they remain far from accessible. In collecting the work scattered over the past forty years in journals and other publications, noted political theorist Stanley Hoffmann provides an essential guide to Shklar's thought, complemented by George Kateb's comprehensive introduction to her work. Hoffmann's selection, which includes Shklar's classic essay "The Liberalism of Fear," showcases her distinctive defense of liberalism and follows her explorations in this history of moral and political thought as she engages with Bergson, Arendt, and Rousseau. Political Thought and Political Thinkers displays one of the century's most compelling and flexible intellects in action and is the definitive collection of her work on European history and thinkers. "Shklar's legacy is an inspiring example of liberal thought at its arresting best, unflinchingly courageous and unmoved by the dreary and unmeaning harmonies conjured up by theories of justice and rights."—John Gray, Times Literary Supplement Judith N. Shklar (1928-1992) was Cowles Professor of Government at Harvard University and the author of nine books in political theory.

Originally published in 1976, this book was written specifically to guide students of political theory who want to understand Hegel's political ideas as they appear in The Phenomenology of Mind. Professor Shklar's commentary uses plain language and English translations of references wherever possible. The core of Hegel's argument is that freedom is the identity of the personal goals of individual citizens and the public ends of the polity as a whole. This is a dynamic process, in which all laws are created by each and all, and in turn expressed and realised in the minds and actions of every member of society. The text emphasises Hegel's criticism of every type of subjectivity. The failure to recognise the cultural character of all experience is the core of Hegel's critical review of all past philosophy, and led him to develop his own theory of history and of knowledge as retrospective thinking.