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Jim Yardley in The New York Times Magazine
About the European Union: To many experts across Europe, this messy, opaque style of governance undermines the credibility of a European experiment intended to be a model of democracy.
Edited: 201512152358
International New York Times
Thaise drukker censureert INYT
Edited: 201512021623
De Thaise drukker vond het raadzaam een artikel over de collectieve depressie en de rampzalige economische in Thailand weg te laten.
Sinds de staatsgreep van 22 mei 2014 leeft het koninkrijk Thailand onder een militaire dictatuur, o.l.v. generaal Prayut Chan-o-cha (°1954).

lees meer over de schending van mensenrechten en censuur op de site van HRW

Het reisadvies van het Belgische ministerie van buitenlandse zaken luidt als volgt: "Sinds de staatsgreep van 22 mei 2014 wordt Thailand de facto bestuurd door het leger. Op grond van artikel 44 van de interim grondwet beschikt de eerste minister over ruime bevoegdheden om de openbare orde te handhaven en de vrijheid van meningsuiting en vereniging te beperken. Kritiek geven op de staatsgreep, het koningshuis of de regering is strafbaar. Blijf weg van samenscholingen en leef steeds de instructies van de lokale autoriteiten na. Het risico op geweld blijft bestaan."
New York Times
130 families
Edited: 201510051459
Uit een analyse van The New York Times bleek dat ongeveer 130 families en hun bedrijven goed waren voor meer dan de helft van het geld dat in de eerste zes maanden van 2015 door Republikeinse kandidaten werd ingezameld.
BLEIER Ronald, [DAVID Ron]
The following book review of Ron David's Arabs and Israel for Beginners was published (with minor changes) in Middle East Policy, Volume III, 1994, Number 3, pp. 170-173.
Edited: 199409001014

Illustrated by Susan David
Writers and Readers Publishing, Inc.
New York, 1993. 210 pp.
Ron David begins Arabs and Israel for Beginners by explaining that he wants to let the reader know "where his book is heading. That way, if you consider it despicable, you can leave it in the bookstore." David's embattled stance is understandable because his book challenges the popular, pro-Israeli version of the Israeli-Arab conflict. In his view, the Palestinian Arabs, who had populated Palestine for many generations before the Jewish settlers began to arrive in the tens of thousands in the late nineteenth century, were robbed of their country by the successful Zionist effort to create a Jewish state there. Ron David's book is an attempt to tell the "real" story of the struggle for Palestine stripped of Zionist mythology which misrepresents the essential elements of how the Pales tinians lost their land.
In his review of the history of the Middle East, the author reminds us that the name "Israel" comes from Genesis in the Old Testament when Jacob changed his name to Israel after fighting with an angel and that from Jacob's twelve sons came the twelve tribes of Israel. He explains that the name Canaan, meaning "land of purple" came from the precious purple dyes that were traded in the Mediterrane an coastal plain. The author suggests an explanation for the biblical story that the Jews spent forty years in the desert after escaping from Egypt. When Moses sent spies out to the land of Canaan "their report was discouraging: 'It's full of people.'" So the Jews waited in the desert until they were strong enough militarily to conquer the native inhabitants.

The author presents a useful "Summary of Jewish Countries in the Middle East" detailing the Jewish Kingdoms from 1020 BC to 586 BC. By 6 A.D., however, the author writes, the Romans made Judah a Rom an province and although "there were a couple last gasps of Jewish revolt -- Masada and Bar Kokhba ... the Jews and the ancient Middle East had had enough of each other."

Perhaps for reasons of space -- or perhaps such a task is too complicated for the purposes of this book -- Ron David decided not to provide a similar chart of Jewish habitation in the Middle East after the fall of the Jewish kingdoms and the fall of the second temple in 70 A.D. Such a chart might have been useful if only in order to give the reader a better idea of the strength of present Jewish claims to the area.

Ron David makes a point of covering Islam in some depth. The well established Arab / Bedouin code of virtue, the muruwwah, is explained. We learn that Muhammad's inspiration came from his understanding that the wealthy and powerful merchant class were ignoring their duty to the poor, an essential tenet of the muruwwah. Perhaps because of Islam's dramatic appeal to the masses, barely a century a fter the death of Mohammad in 632, "Muslims controlled an empire that stretched from Spain to the borders of China and the Arabs were entering a Golden Age."

Some of the examples of the flowering of Arab civilization in literature, psychology, science, medicine and mathematics are detailed. It is also emphasized that Islam (which means surrender to God) nurtured and was nurtured by the cultures it embraced, especially Jewish culture. "Teaching the knowledge-hungry Muslims got the Jewish scholars' creative juices flowing. The result was a Jewish Golden Age, especially in Spain, during which doctors, poets, and scholars combined secular and religious knowledge in a way that has never been achieved since."

As Ron David tells it, the Crusades (1096 - 1270) and then the Mongol invasions (1218 - 1258) brought an end to the zenith of Arab culture. After 200 years of fighting "in their own backyards, the Arabs were all used up." At the same time, the author emphasizes the irony that "the knowledge that [the Crusaders] got from the Arabs helped them break out of the brain - dead Middle Ages into the Renaissance ..."

A crucial section of the book is devoted to the events leading up to the emergence of the State of Israel in 1948. This momentous event, a huge victory for world Jewry, is at the same time for Palestinians, al-Nakbah, the catastrophe.


The new Ottoman land code of 1850 over time led to the removal of the Palestinian peasants from their land. Previously Palestinian peasants could live on and cultivate their land and pass it on to their heirs. The new land law changed that and as a result, through land purchases, often from absentee Arab landlords in Beirut, Jewish settlers began to move Palestinian peasants off the land that they had farmed for generations.
Note Lucas Tessens (201602020): This is a difficult matter in Ron David's exposé but it is key and needs more attention than it gets: If the Jews really bought the land, the Arabs no longer owned it in a legal sense. If the French buy half of Belgium they become the legal owners. In my view it is the inequality in purchasing power that leads to desinheritance of the land and the expulsion of their former tenants/farmers. Refusing to accept this process is in fact rejecting the whole capitalist system. Or should land be excluded from the list of goods that can be bought? If the answer is 'YES' then you are in a new system.

The expulsion of Palestinian farmers by the Jewish settlers frequently led to confrontations between the two sides as early as the last decade of the 19th century. The fierce rioting of 1929 in which there were hundreds of casualties on both sides resulted in a new British policy statement in late 1930 which was meant to restrict Jewish immigration and land purchases. If the new policy had held for the long term, the Palestinians might not have lost their country. However, in only a few months, the Zionists in England were powerful enough to cause the British Prime Minister, Ramsay MacDonald, to rescind the new policy statement and revert back to the pro-Jewish policies of the Balfour Declaration (1917) which stated that the British government would "view with favor the establishment in Palestine of a national home for the Jewish people ... "

The advent of Hitler in 1933 and the pro-Jewish immigration policies of the British led to the Arab revolt of 1936 - 1939. Afterwards, when the British tried to redress the balance in favor of the Arabs it became the turn of the Jews to rebel and their successful terrorist actions played a key role in forcing the British to give up their mandate in Palestine in favor of the U.N.


The U.N. Partition Resolution of November 29, 1947, recommended the division of Palestine into a Jewish state and an Arab state. While the Jews hailed it as a major breakthrough, the Arabs rejected it because it gave much of what was theirs to the Jews. The Jewish community in Palestine which at that time made up about a third of the population and held less than 7% of the land, were "given" more than 50% of the area of Palestine, including prime Arab farmland in the Galilee and on the Mediterranean coast and elsewhere. Equally important, the U.N. scheme placed hundreds of thousands of Palestinian Arabs in areas that were to be controlled by the Jews. This would mean that there would be about 500,000 Arabs in a state of about 650,000 Jews -- a plan that both sides, in effect, rejected.
It is widely believed that the war between the Arabs and the Jews began with the Arab invasion on May 15, 1948, immediately after the Jews declared their state. In reality, the war actually began after the U.N. Partition Resolution, in December 1947. In this communal war the much better organized and equipped Jews captured the areas that the British were evacuating. As Israeli historian Simha F lapan writes, so successful were the Jewish forces that by the beginning of May 1948, they held most of the territory that was designated for their state by the U.N. Resolution.

The success of the Jewish campaign against the Palestinian forces may be gauged by the 300,000 Arab refugees who were forced to flee their homeland before the middle of May 1948. The situation was such an international scandal -- comparable to the ethnic cleansing in the former Yugoslavia -- that the U.S. and other countries actually entertained plans to substitute a trusteeship for Palestine rather than allow the U.N. Partition Resolution to stand. In the event, the Truman administration, with its eye on the Jewish lobby at home, withdrew its objections and was quick to recognize the new Jewish state.

When the Jewish leaders declared their new state on May 14, 1948, there were still about 400,000 Palestinians in areas that became Israel. Ben Gurion's government decided to risk war because they wished to increase their territorial gains and to cleanse the area of more Palestinians. Viewed in the light of Jewish military victories, the Arab invasion of May 15, becomes not, as pictured by the Zionists, an attempt by implacable enemy forces to drive the Jews into the sea, but rather, in large part, a pan-Arab effort to stave off further Jewish gains in Palestine and to stem the flow of even more Palestinian refugees.

Moreover, in Zionist mythology, no credit is given to Jordan, Lebanon, Syria and Egypt for sheltering and sustaining the hundreds of thousands of Palestinian refugees. Indeed Zionists frequently say that the Arab countries created and maintained the Palestinian refugee problem as a way of scoring propaganda points against Israel. It turns out that the opposite is the case. In Michael Palumbo's The Palestinian Catastrophe: The 1948 Expulsion of a People From Their Homeland (1987), evidence is presented which indicates that Ben-Gurion flatly rejected proposals by the U.S. and Syria to permanently resettle hundreds of thousands of Palestinian refugees. Palumbo thinks that Ben-Gurion's motivation was the idea that "as long as the refugee problem remained unsolved there would be tensions in the region which could eventually be used to ignite a new war of conquest."

Palumbo points to the territory that Israel conquered in 1967 in Palestine, Jordan, and Syria as evidence of Israel's expansionist program. Ron David's section on Lebanon provides more support to Palumbo's thesis as well as it adds perspective on Israel's control of its self-designated "security zone" in Southern Lebanon which it has held illegally since 1982. Ron David cites evidence from the diaries of Moshe Sharett, Israel's second Prime Minister, that as early as the 1950s, Israel was planning to destabilize Lebanon by pitting the Moslem community against the Lebanese Christians. The idea was to create a puppet state there so that Israel could control the land and water resources in the south.

In view of Zionist responsibility for the carnage and instability in the Middle East for much of this century, it's understandable that Ron David should raise the question at the end of his book of the billions of dollars in aid that the U.S. gives Israel every year. The author quotes an article by Jeffrey Blankfort in Lies of Our Times, pointing out how secretive our own media is on the issue of U.S. aid to Israel. "February 1989," Blankfort writes, "was the last time the New York Times ran a story describing Congress' role in approving aid to Israel." In a wonderful quote, Ron David writes, "I would rather flush that money down the toilet than give it to Israel.... At least when you flush money down the toilet, it doesn't hurt anybody."

Arabs and Israel for Beginners, one of a series of "documentary comic books," with its format of illustrations on every page, is easy to read and is highly recommended for those interested in a controversial and more objective point of view. Unfortunately, it is marred by a score or more of typos, frequent use of street language, and some mistakes: the 35,000 Arabs that Ron David says were expelled in the '56 war is silently corrected two pages later to 3,000 to 5,000; and "Eretz Yisrael" means not only, as Ron David has it, the biblical land of Israel but also the modern state of Israel . However, these lapses are a small price to pay for an extremely important book which challenges old assumptions on an issue that may be with us for generations despite the promise of the Oslo Accords.
Edited: 198412041025
Published: December 4, 1984

Edward Crankshaw, one of the most respected authors on the Soviet Union and chronicler of the Hapsburgs, died last Thursday in his native Britain after what was described as a ''long and painful illness.'' He was 75 years old and lived in Hawkhurst, in rural Kent.

His death was reported Sunday in The Observer, the British weekly for which he kept watch on the Soviet scene starting in 1947. Mr. Crankshaw, who spurned the label of ''Kremlinologist,'' was regarded as Britain's premier journalistic expert on Soviet politics.

The author of about 20 books, including three novels, Mr. Crankshaw contribued a steady flow of prefaces, essays and articles to publications in Britain and the United States, including The New York Times. In addition, he commented on Soviet affairs for the BBC.

Difficult to place politically, Mr. Crankshaw reluctantly became a Soviet specialist when The Observer asked him to take the assignment after World War II, part of which he had spent in Moscow. One of the conclusions he had reached was that Kremlin policies must be seen as something that did not start with the Bolshevik takeover in 1917, but had ancient roots. He Avoided Speculation

Thus, Mr. Crankshaw avoided speculations about absences from the Kremlin wall at anniversary parades. Instead, his basic impressions had been formed when the Russians were fighting for survival, and he took heart from Stalin's evocations of historical ''Holy Russia.''

His political testament came in a preface written this year to a selection from his writings, ''Putting Up With the Russians.''

As a conservative dedicated to the survival of European civilization, he rejected the harsh tones adopted by President Reagan and his supporters, accusing them of trying to turn the Soviet Union into a pariah. Mr. Crankshaw viewed detente with some skepticism, but he insisted on the need for co- existence.

He was the author of ''Russia Without Stalin'' in 1956, regarding the changes in everyday life in the post- Stalin era. He also wrote ''Khrushchev's Russia'' (1960) and ''Khrushchev: A Career,'' published six years later.

He then wrote the introduction for ''Khrushchev Remembers,'' a rich compilation of comments, speeches, conversations and interviews by Nikita I. Khruschev, the Kremlin leader who denounced the Stalinist terror. 'Khrushchev Himself'

Mr. Crankshaw, who also contributed copious footnotes and commentary to the Khrushchev book, helped defend the book against doubters. He said that by ''style and content'' the words were ''Khrushchev himself, quite unmistakably speaking.'' His faith in the book's authenticity has come to be shared by most others since its publication in 1970.

Though ailing for many years, Mr. Crankshaw, a slight and courtly man, continued to write even in bed whenever he was unable to move about.

His last volume published in this country was ''Bismarck'' in 1982. Writing in The New York Times Book Review, George L. Mosse called the book ''a cautionary tale about political and military power'' that sees Bismarck's ''apparent success as a failure because the Iron Chancellor exalted the amoral concept of politics into a principle.''

Edward Crankshaw was born on Jan. 3, 1909, in rural Essex. As a boy, he often visited the London magistrate's court where his father, Arthur, worked as chief clerk. He attended Bishop's Stortford College but left early - hence his claim to having been largely self- taught.

Instead, Mr. Crankshaw went to the Continent to travel, and he lived in Vienna, becoming fluent in German. His Austrian years turned out to be formative ones for his mind as he watched democracy crumble in the new Austrian republic. They also instilled him with a passion for literature and music.

From Europe, he wrote for British publications subjects ranging from twelve-tone music to books, art and the theater. But he gave up journalism to write ''Joseph Conrad: Some Aspects of the Art of the Novel,'' a study of Conrad's methods and the novelist's art in general. Another book, ''Vienna: The Image of a Culture in Decline,'' appeared in 1938. Posted to Moscow in '41

In 1936, Mr. Crankshaw was commissioned into Britain's Territorial Army. In 1941, he was posted to Moscow as an intelligence officer, and he did all he could to understand the Russians, their history, national character and government.

Having also traveled on the periphery of the Soviet Union, he was asked by The Observer to return to journalism as its Russian expert. His early books on the subject were ''Britain and Russia'' (1945), ''Russia and the Russians'' (1947) and ''Russia by Daylight'' (1951).

A well-received history was The Shadow of the Winter Palace: The Drift to Revolution, 1825-1917 which appeared in 1976. Other well-received books were ''The Fall of the House of Hapsburg'' (1963) and ''The Hapsburgs'' (1971).

Of Mr. Crankshaw's ''Maria Theresa'' (1969), Thomas Lask wrote in his review in The New York Times, ''Mr. Crankshaw has managed in what is a model of compression and judicious selection to rescue Maria Theresa from the history books and to turn a monument into a warm and appealing woman.''

Mr. Crankshaw is survived by his wife, the former Clare Chesterton Carr.
MILL John Stuart (1806-1873): politieke economie, vrijheid en gezag
Edited: 180605204545
John Stuart Mill (20 mei 1806 – 8 mei 1873) was een Engels filosoof en econoom, en de meest invloedrijke vrije denker van de 19e eeuw. Hij was een voorstander van het utilitarisme, de ethische theorie die voorgesteld werd door zijn peetvader Jeremy Bentham.

John Stuart Mill werd geboren in zijn vaders huis in Pentonville, Londen, als de oudste zoon van James Mill. Hij kreeg zijn onderwijs van zijn vader, met advies en assistentie van Jeremy Bentham en Francis Place. Hij kreeg een strenge opvoeding en werd nadrukkelijk afgeschermd van andere jongens van zijn leeftijd. Zijn vader, een navolger van Bentham, had als zijn specifieke doel om een genieus intellect te creëren dat de doelen en uitvoering van het utilisme zou doen verder leven na de dood van Bentham en hemzelf.

Tegen de tijd dat hij drie was kon hij het Griekse alfabet opnoemen, en toen hij acht werd had hij Aesopus' 'Fabels' gelezen en wist hij van Plato. In 1818 begon hij aan een studie logica en het jaar erop kreeg hij te maken met politieke economie.

Hij publiceerde zijn eerste belangrijke boek in 1842, The system of logic. Een van de belangrijkste theorieën is het beginsel van causaliteit – Als A altijd door B wordt gevolgd, kan worden verondersteld dat dit in de toekomst ook altijd zo zal zijn.

In 1869 publiceerde hij Subjection of Women, waarin hij de vrouwenrechten verdedigde. Hij was dan al vier jaar parlementslid waar hij eveneens ijverde voor het vrouwenkiesrecht en de vooruitstrevende liberalen steunde. Zijn vrouw Henriëtte, die in 1858 stierf, zou het boek geschreven hebben, maar op haar naam mocht het niet worden uitgegeven. Tot op de dag van vandaag staat het boek officieel op naam van John Stuart Mill. (20070226)

Writings by John Stuart Mill

[books / book excerpts]

· The Logic of the Moral Sciences. Excerpted from A System of Logic. London, 1843, 8th ed. 1872. [French translation]

· Essays on Some Unsettled Questions of Political Economy. London, 1844.

· Principles of Political Economy. London, 1848, 7th ed. 1871.

· On Liberty. London, 1859. [French translation]

· Dissertations and Discussions. London, 1859, 4th ed. 1882.

· Considerations on Representative Government. London, 1861.

· Utilitarianism. London, 1863. Reprinted from Fraser's Magazine, 1861. [French translation]

· Auguste Comte and Positivism. London, 1865. Reprinted from Westminster Review, 1865. [French translation]

· An Examination of Sir Hamilton's Philosophy. London, 1865.

· The Subjection of Women. London, 1869. [French translation] [Spanish translation]

· Autobiography. London, 1873. [French translation]

· Three Essays on Religion [Nature + Utility of Religion + Theism]. London, 1874.

· Chapters on Socialism. Fortnightly Review, 1879.


· Free Discussion (1). Morning Chronicle, 1823.

· Free Discussion (2). Morning Chronicle, 1823.

· Free Discussion (3). Morning Chronicle, 1823.

· A Defense of Bentham. Excerpted from 'Whewell on Moral Philosophy'. Westminster Review, 1836.

· Note on N. W. Senior's Political Economy. In Senior's Outline of the Science of Political Economy, London, 1836.

· The Negro Question. Fraser's Magazine, 1850.

· Bentham. 1838, 2nd ed. 1859.

· The Contest in America. Fraser's Magazine, 1862.

· Inaugural Address. Delivered to the University of St. Andrews, 1867.

· Meetings in Royal Parks. Delivered in Parliament, 1867.

· Speech in Favour of Capital Punishment. Delivered in Parliament, 1868.

· Thornton on Labour and its Claims. Fortnightly Review, 1869.

· Theism. In Three Essays on Religion, London, 1874.

· Nature. In Three Essays on Religion, London, 1874.

· Utility of Religion. In Three Essays on Religion, London, 1874.


· To James Mill. April 25, 1821.

· To ? March 18, 1840.

· To Gustave D'Eichthal. January 10, 1842.

· To ? May 13, 1865.

· To a Gentleman in Ohio. September 1, 1865.


Writings about John Stuart Mill

[dictionary / encyclopaedia entries]

· John Stuart Mill. The Cambridge History of English and American Literature.

· John Stuart Mill. The Columbia Encyclopedia.

· John Stuart Mill. The Concise Encyclopedia of Economics.

· John Stuart Mill. Encyclopædia Britannica.

· John Stuart Mill. Encyclopædia Britannica (1911).

· John Stuart Mill. Internet Encyclopedia of Philosophy.

· John Stuart Mill. Island of Freedom.

· John Stuart Mill. The Johns Hopkins Guide to Literary Theory & Criticism.

· John Stuart Mill. The Literary Encyclopedia.

· John Stuart Mill. The Penguin Dictionary of Philosophy.

· John Stuart Mill. Spartacus Educational.

· John Stuart Mill. The Stanford Encyclopedia of Philosophy.

· John Stuart Mill. Wikipedia.

[other writings]

· Law Reform in England. The United States Democratic Review, 1851.

· John Stuart Mill and his Residence. Anonymous. Littell's Living Age, 1868.

· John Stuart Mill. By G. M. Towle. Appleton's Journal, 1870.

· John Stuart Mill. By M. D. Conway. Harper's New Monthly Magazine, 1873.

· The Reality of Duty. Anonymous. Littell's Living Age, 1876.

· John Stuart Mill (I). By Lyell Adams. New Englander and Yale Review, 1877.

· John Stuart Mill (II). By Lyell Adams. New Englander and Yale Review, 1877.

· John Stuart Mill (III). By Lyell Adams. New Englander and Yale Review, 1877.

· John Stuart Mill and the Destruction of Theism. By President Shairp. Princeton Review, 1878.

· James and John Stuart Mill. Littell's Living Age, 1882.

· John Stuart Mill and the London and Westminster Review. By C. Marion D. Robertson Towers. The Atlantic Monthly, 1892.

· A Letter to John Stuart Mill. By Winthrop More Daniels. The Atlantic Monthly, 1900.

· John Stuart Mill. By Leslie Stephen. In The English Utilitarians. London, 1900, vol. III.

· Variations in the Editions of J. S. Mill's Principles of Political Economy. By M. A. Ellis. Economic Journal, 1906.

· Biography. By O. M. W. Sprague. The Cambridge History of English and American Literature, Cambridge, 1921.

· John Stuart Mill: Traditional and Revisionist Interpretations. By John Gray. Literature and Liberty, 1979.

· Early Buddhism and John Stuart Mill's Thinking. By Vijitha Rajapakse. Philosophy East and West, 1987.

· J. S. Mill: the Utilitarian Influence in the Demise of laissez-faire. By Ellen Frankel Paul. Journal of Libertarian Studies, 1978.

· Wallace's Campaign to Nationalize Land. By M. Gaffney. The American Journal of Economics and Sociology, October 1, 1997.

· Utility and Preferences. By Soshichi Uchii. October 25, 1998.

· The Worm at the Root of the Passions: Poetry and Sympathy in Mill's Utilitarianism. By L. A. Paul. Utilitas, 1998.

· The Carlyle-Mill "Negro Question" Debate. ca. 2000.

· Mill, Liberty, and the Facts of Life. By Shannon C. Stimson and Murray Milgate. 2001.

· Mill's "Proof" of the Principle of Utility. By Geoffrey Sayre-McCord. Social Philosophy and Policy, 2001.

· J.S. Mill and the Diversity of Utilitarianism. By Daniel Jacobson. Philosophers' Imprint, 2003.

· Mill between Aristotle & Bentham. By Martha C. Nussbaum. Daedalus, March 22, 2004.

· The Ethics of Identity. By Kwame Anthony Appiah. The New York Times, June 12, 2005.

· The Influence of Mary Bentham on John Stuart Mill. By Catherine Pease-Watkin. Journal of Bentham Studies, 2006.

· Narrative, Imagination, and the Religion of Humanity in Mill's Ethics. By Colin Heydt. Journal of the History of Philosophy, 2006.

· Mill, Bentham and 'Internal Culture'. By Colin Heydt. British Journal for the History of Philosophy, May, 2006.


· Autobiography. New Englander and Yale Review, 1874.

· Autobiography. New Englander and Yale Review, 1874.

· Autobiography. Scribner's Monthly, 1874.

· Autobiography. North American Review, 1874.

· Autobiography. Littell's Living Age, 1874.

· Autobiography and Three Essays on Religion. New Englander and Yale Review, 1875.

· Considerations on Representative Government. New Englander and Yale Review, 1862.

· Dissertations and Discussions, Vols. I-III. New Englander and Yale Review, 1866.

· Dissertations and Discussions, Vol. IV. New Englander and Yale Review, 1867.

· Dissertations and Discussions, Vol. I. North American Review, 1865.

· Dissertations and Discussions, Vol. IV. North American Review, 1868.

· Examination of Sir Hamilton's Philosophy. New Englander and Yale Review, 1865.

· Inaugural Address at the University of St. Andrew's. North American Review, 1865.

· On Liberty. North America Review, 1863.

· On Liberty. The Cambridge History of English and American Literature, Cambridge, 1921.

· The Philosophy of Auguste Comte. New Englander and Yale Review, 1866.

· Principles of Political Economy. The Prospective Review, 1848.

· Principles of Political Economy. North American Review, 1848.

· Principles of Political Economy. North American Review, 1864.

· Principles of Political Economy. DeBow's Review, 1867.

· Principles of Political Economy. New Englander and Yale Review, 1872.

· Principles of Political Economy. The Cambridge History of English and American Literature, Cambridge, 1921.

· The Subjection of Women. North American Review, 1869.

· The Subjection of Women. New Englander and Yale Review, 1869.

· A System of Logic. North American Review, 1854.

· A System of Logic. The Cambridge History of English and American Literature, Cambridge, 1921.

· Three Essays on Religion. North American Review, 1875.

· Utilitarianism. The Cambridge History of English and American Literature, Cambridge, 1921. (20070226)