Tensions between individual rights and group interests, as well as between interests of different groups, are critical issues in multicultural societies. In this book, Haksar offers a theoretical framework for thinking about these dilemmas, particularly in light of Gandhi's ideas.

The theory and practice of civil disobedience has once again taken on import, given recent events. Considering widespread dissatisfaction with normal political mechanisms, even in well-established liberal democracies, civil disobedience remains hugely important, as a growing number of individuals and groups pursue political action. 'Digital disobedients', Black Lives Matter protestors, Extinction Rebellion climate change activists, Hong Kong activists resisting the PRC's authoritarian clampdown...all have practiced civil disobedience. In this Companion, an interdisciplinary group of scholars reconsiders civil disobedience from many perspectives. Whether or not civil disobedience works, and what is at stake when protestors describe their acts as civil disobedience, is systematically examined, as are the legacies and impact of Henry Thoreau, Mahatma Gandhi, and Martin Luther King.

In On Constitutional Disobedience, leading constitutional scholar Louis Michael Seidman explains why constitutional disobedience may well produce a better politics and considers the shape that such disobedience might take. First, though, he stresses that is worth remembering the primary goals of the original Constitution's authors, many of which were unseemly both then and now. Should we really feel obligated to defend our electoral college or various other features that arguably lead to unjust results? Yet many of our political debates revolve around constitutional features that no one loves but which everyone feels obligated to defend. After walking through the various defenses put forth by proponents of the US Constitutional system, Seidman shows why none of them hold up. The solution, he claims, is to abandon our loyalty to many of the document's requirements and instead embrace the Constitution as a 'poetic' vision of a just society. Lest we worry that forsaking the Constitution will result in anarchy, we only need to remember Great Britain, which functions very effectively without a written constitution. If we were to do this, we could design sensible institutions that fit our own era and craft solutions that have the support of today's majorities. Seidman worries that if we continue to embrace the anachronistic commands of a centuries-old document, our political and institutional dysfunction will only increase. The answer is not to abandon the Constitution in its entirety, but to treat it as an inspiration while disobeying the many particulars that deserve to go into history's dustbin.

Thoreau wrote Civil Disobedience in 1849. It argues the superiority of the individual conscience over acquiescence to government. Thoreau was inspired to write in response to slavery and the Mexican-American war. He believed that people could not be made agents of injustice if they were governed by their own consciences.

Civil disobedience is a form of protest with a special standing with regards to the law that sets it apart from political violence. Such principled law-breaking has been witnessed in recent years over climate change, economic strife, and the treatment of animals. Civil disobedience is examined here in the context of contemporary political activism, in the light of classic accounts by Thoreau, Tolstoy, and Gandhi to call for a broader attitude towards what civil disobedience involves. The question of violence is discussed, arguing that civil disobedience need only be aspirationally non-violent and that although some protests do not clearly constitute law-breaking they may render people liable to arrest. For example, while there may not be violence against persons, there may be property damage, as seen in raids upon animal laboratories. Such forms of militancy raise ethical and legal questions. Arguing for a less restrictive theory of civil disobedience, the book will be a valuable resource for anyone studying social movements and issues of political philosophy, social justice, and global ethics.

Civil disobedience, the refusal to obey certain laws, is a method of protest famously articulated by philosopher and writer Henry David Thoreau in his 1849 essay “Civil Disobedience.” Thoreau believed that protest became a moral obligation when laws collided with conscience. Since then, civil disobedience has been employed as a form of rebellion around the world. But is there a place for civil disobedience in democratic societies? When is civil disobedience justifiable? Is violence ever called for? Furthermore, how effective is civil disobedience?

This book explores our uniquely political vices: hubris, willful blindness, and recalcitrance. According to Mark Button this overlooked class of vice encompasses those persistent dispositions of character and conduct that threaten the functioning of democratic institutions and the trust that citizens place in these institutions to secure a just political order. Political Vices provides an account for how citizens can best contend with our most troubling political "sins" without undermining core commitments to liberalism or pluralism.