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But whereas it is often believed that the point of constitutional politics is to make violence unnecessary, others argue that it is an unavoidable element of politics.   In this lucid and erudite book, Elizabeth Frazer and Kimberly Hutchings address these issues using vivid contemporary and historic examples. They carefully explore the strategies that have been deployed to condone violence, either as means to certain ends or as an inherent facet of politics. Examining the complex questions raised by different types of violence, they conclude that, ultimately, all attempts to justify political violence fail.   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Does the justifiability of violence depend on whether it is perpetrated to defend or upend the existing order – or perhaps on the way in which it is conducted? Is violence simply direct physical harm, or can it also be structural, symbolic, or epistemic?    In this book, Elizabeth Frazer and Kimberley Hutchings explore how political theorists, from Niccolo Machiavelli to Elaine Scarry, have addressed these issues. They engage with both defenders and critics of violence in politics, analysing their diverse justificatory and rhetorical strategies in order to draw out the enduring themes of these debates. They show how political theorists have tended to evade the central difficulties raised by violence by either reducing it to a neutral tool or identifying it with something quite distinct, such as justice or virtue. They argue that, because violence is necessarily wrapped up with hierarchical and exclusive structures and imaginaries, legitimising it in terms of the ends that it serves, or how it is perpetrated, no longer makes sense.    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Scholars also show that Shakespeare's representations of rule, revolt, and arguments about laws and constitutions draw on and allude to stories and real events that were contemporaneous for him, as well as historical ones.   Building on scholarship about Shakespeare and politics, this book argues that Shakespeare's representations and stagings of political power, sovereignty, resistance, and controversy are more complex. The merits of political life, as opposed to life governed by monetary exchange, religious truth, supernatural power, military heroism, or interpersonal love, are rehearsed in the plots. And the clashing and contradictory meanings of politics -- its association with free truthful speech but also with dishonest hypocrisy, with open action and argument as much as occult behind the scenes manoevring -- are dramatized by him, to show that although violence, lies, and authoritarianism do often win out in the world there is another kind of politics, and a political way that we would do well to follow when we can. 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