Plato's Hipparchus is generally not taken particularly seriously; it is thought either spurious or negligible. Yet its theme, love of the good, places it at the summit of philosophy, at least as Socrates presents it in the Republic. Why, then, is such a slight writing the locus of the discussion of so monumental a question? As is so often the case in Platonic dialogues, in the Hipparchus, we find our way to the deepest questions by way of reflecting on the puzzles revealed in apparently superficial particulars. The most obvious such puzzle in the Hipparchus is its title, for Hipparchus is not a participant in the dialogue but rather the famous, or perhaps infamous, character for whom it is named.

Political theorists have long disagreed about what Rousseau's account of conscience means. While most approaches to that account focus on the “Profession of Faith of the Savoyard Vicar,” this essay focuses on another aspect of Emile, the development of conscience in Emile himself. First, I argue that conscience is transformed from problem to solution when self-love is transformed, first into gratitude, then, with the aid of religion, rhetoric, and imagination, into duty. Those who insist that conscience is rooted in passion are right, though that passion is not necessarily low. Second, those who argue that Rousseau's teaching on conscience, as set forth in the First Discourse and elsewhere, is a salutary untruth are right. Emile's conscience shouts “virtue!” not because conscience always does so in uncorrupted souls once they enter the moral world but because it has had voice lessons from Emile's governor, who makes liberal use of illusion and rhetoric.

Some critics of John Stuart Mill understand him to advocate the forced assimilation of people he regards as uncivilized and to defend toleration and the principle of liberty only for civilized people of the West. Examination of Mill's social and political writings and practice while serving the British East India Company shows, instead, that Mill is a tolerant imperialist: Mill defends interference in India to promote the protection of legal rights, respect and toleration for conflicting viewpoints, and a commercial society that can cope with natural threats. He does not think the principle of liberty is waived for the uncivilized or that the West should forcibly reshape them in its own monistic image. Mill's tolerant imperialism reflects a tension between liberty and moral development that also surfaces when Mill thinks about the scope of government in civilized societies.

Political and comprehensive liberals are both pessimistic about finding a satisfactory way to resolve the debate over whether and how to expose students in public schools to religion. An examination of John Tomasi's Liberalism beyond Justice and William Galston's Liberal Pluralism reveals that a central cause of this pessimism is the presumption that an education for autonomy must encourage students to become rational choosers of their beliefs. This essay suggests that it is possible to found an education for autonomy on the more modest goal of ensuring that students have a reasonable ability to exit from their communities when they feel that membership is too painful. An education for exit would involve exposing students at the high school level to alternative religious beliefs to ensure they are aware that it might be possible to lead tolerable lives and achieve salvation outside of their communities of origin.

This paper seeks to locate Adam Smith's thought within corruption debates and traditions. The discussion commences by outlining the material and intellectual context within which Smith wrote, after which it disputes claims that Smith may be readily aligned with either a classical or proto-Marxist “corruption and decline” tradition. The remainder of the paper is devoted to exploring in detail how he approached the topic. It is argued that he does not fit easily into any of the recognizable corruption frameworks but that he forges one all his own, borne of his anxieties about the activities of the English state in a rapidly expanding economy and his desire to develop the new science of political economy.