Whilst an increasing amount of attention is being paid to law's connection or involvement with National Socialism, less attention is focused upon thinking through the links between law and the emergence of antisemitism. As a consequence, antisemitism is presented as a pre-existent given, as something that is the object, rather than the subject of study. In this way, the question of law's connection to antisemitism is presented as one of external application. In this ironic mimesis of the positivist tradition, the question of a potentially more intimate or dialectical connection between law and antisemitism is avoided. This work differs from these accounts by explaining the relationship between law and antisemitism through a discussion of these issues by critical thinkers from the mid-nineteenth century to the present; that is, from Marx to Agamben through Nietzsche, Sartre, Adorno and Horkheimer, Arendt and Lyotard. Despite the variety that exists between each thinker, one particular common critical theme unites them. That theme is the connections they make, in diverse ways, between legal rights as an expression of modern political emancipation and the emergence and development of the social phenomenon of antisemitism.

Whilst an increasing amount of attention is being paid to law's connection or involvement with National Socialism, less attention is focused upon thinking through the links between law and the emergence of antisemitism. As a consequence, antisemitism is presented as a pre-existent given, as something that is the object, rather than the subject of study. In this way, the question of law's connection to antisemitism is presented as one of external application. In this ironic mimesis of the positivist tradition, the question of a potentially more intimate or dialectical connection between law and antisemitism is avoided. This work differs from these accounts by explaining the relationship between law and antisemitism through a discussion of these issues by critical thinkers from the mid-nineteenth century to the present; that is, from Marx to Agamben through Nietzsche, Sartre, Adorno and Horkheimer, Arendt and Lyotard. Despite the variety that exists between each thinker, one particular common critical theme unites them. That theme is the connections they make, in diverse ways, between legal rights as an expression of modern political emancipation and the emergence and development of the social phenomenon of antisemitism.

The turn-out in elections since the end of the Second World War plunged from 80 per cent to 60 per cent and is expected to fall even lower in the wake of the scandal of MPs' expenses and allowances. Politicians and commentators claim that voters are not just disenchanted but apathetic. Why Vote? argues that people today are far from apathetic - in fact, they care passionately about a wide range of issues. The problem is making them see the relevance of the political process to their lives. Instead of preaching, though, this witty and irreverent book deals with politics with humour. It takes readers back to first principles, including a hilarious run through many of Parliament's ludicrous out-dated traditions. But despite its light-hearted approach and the exposure of many good reasons why no rational person would want to turn out on election day, Why Vote? tackles the crucial issue of the importance of each individual playing their part in the democratic process. It is an essential guide on the eve of probably the most absorbing and critical General Election for years.