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In 2010 Milja Kurki explained that although scholars recognize that democracy is described in a variety of ways, they do not typically engage with its many and diverse descriptions. My aim in this agenda-setting research note is to tackle this quandary by first providing a minimum empirical account of democracy’s descriptions (i.e., a catalogue of 2,234 adjectives that have been used to describe democracy) and secondly by suggesting what democracy studies may gain by compiling this information. I argue that the catalogue of descriptors be applied in four ways: (1) drilling down into the meaning of each description, (2) making taxonomies, (3) rethinking the phenomenology of democracy, and (4) visualizing democracy’s big data. Each of the four applications and their significance is explained in turn. This research note ends by looking back on the catalogue and its four applications.

This article attempts to view the idea of a “crisis of democracy” through a lens of individualization of the society. As the consequence of the impact of the individualization on existing liberal democracy, new forms of niggling democracy have been emerging. This article maps varieties of such emerging democracies in contemporary Japanese society.

Democracy, says Wolfgang Merkel, is not in as deep of an acute crisis as many today think it to be. An examination, for example, of OECD democracies over the last 50 years does not reveal democracy’s wholesale crisis but rather crises in certain sectors of democracy – ones that change over time as the state institutions affected by crises adapt to them and in some manner resolve them. Take, for instance, the improvements made in Western democracies to civil liberties, women in business and parliaments, gay rights, and the protection of minorities. These improvements happened in the last 50 years. Almost simultaneously, however, almost all established democracies developed a crisis with globalized capital that blackmails its governments with the threat of capital flight and a crisis with economic inequality which has resulted in approximately the poorest 1/3rd of most democratic societies dropping-out of each form of political participation. Merkel’s reconsideration of the crisis of democracy reveals that democracies can decline and improve at the same time because crises are sectoral.

'On the Meanings of Democracy' points to the fragility and contested meanings of 'democracy'. Once 'the assurance is given that "democracy" is the only kind of political regime that is acceptable to an adult, emancipated population which is an end in itself, the very idea of democracy fades and becomes blurred and confusing'. Such 'wide-spread lack of clarity' gave rise to Europe's 'totalitarian' regimes. It is claimed that 'it is impossible to be simply a "democrat" without questioning what this really means', and that to ignore the conceptual difficulties is as 'dangerous as rejecting democracy completely'. A 'minimal argument or blueprint for an enquiry into the possible meanings' of the term is proposed. The implications of taking 'democracy', the word, 'to describe the exercising of political power by the people' are explored. The 'people' as a social group distinct from some 'other reputedly superior part, which dominates it', is distinguished from the 'people' taken to mean 'the whole'. In the first sense, 'democracy' is not a regime but an uprising against a regime or government. In the second sense, the 'political sovereignty of the people' signifies their 'self-constitution as a people'. Accounts of democracy that focus not so much on its 'political specificity' as on 'civil society' or the 'social bond' are then explored. The author concludes with a reflection on the relationship between democracy, 'modernity' and the scope, nature and place of politics.

The relationship between democracy and constitutions is a long and fractious one. Those who lean towards the constitutionalist side have tended to perceive democracy as a threat to political order and the preservation of important values, whereas those who take a more democratist stance tend to treat constitutions as elite hindrances to popular rule as much as anything else. In this paper, we will give the constitutionalist thesis a broader theoretical and political scrutiny. By way of explanation, we will address and recommend the possibilities and problems for putting into practical operation such an anti-constitutionalist stance; the recent experience of the U.S. State of California offers itself as a good forcing-ground for these ideas. In short, from a democratic standpoint, the challenge for the citizenry is not so much about defining the values of constitutions, but constitutions whose change is outside the scope of popular decision making, supposed to exclusively take place through judicial interpretation or through an amendment formula designed precisely to make change difficult and unlikely. Too often, constitutions place checks and limits on democratic participation in the name of some other set of vaunted truths or elite-favouring values. For the strong democrat, it is formal constitutions and their institutional paraphernalia that do more to inhibit and dull democracy's emancipatory potential than to nurture and fulfil it.

The article explores some of the composite concepts of democracy that were used in Sweden, primarily by the Social Democrats during the interwar years. Should these be seen as pluralizations of the collective singular democracy or as something qualitatively new? By showing how these concepts relate to each other and to democracy as a whole, the article argues that they should be considered statements about democracy as one entity, that democracy did not only concern the political sphere, but was generally important throughout the whole of society. The article also examines the Swedish parliamentarians' attitudes toward democracy after the realization of universal suffrage, and argues that democracy was eventually perceived as such a positive concept that opponents of what was labeled democratic reforms had to reformulate the political issues into different words in order to avoid coming across as undemocratic.

Arash Abizadeh has recently argued that political communities have no right to close their borders unilaterally, since by doing so they subject outsiders to coercion which lacks democratic justification. His conclusion is that any legitimate regime of border controls must be justified to outsiders. David Miller has sought to defend closed borders by distinguishing between coercion and prevention and arguing that the latter does not require democratic justification. This paper explores a different route, arguing firstly that the requirements of democracy do not provide us with practical guidance unless we also consider other values, such as rights, and secondly that being subject to coercion does not entitle one to democratic justification. These arguments suggest that Abizadeh is wrong to hold closed borders in need of democratic justification.

Editors' introduction to the interview: Stephen Elstub articulates that deliberative democracy, as a theory, can be seen as having gone through various distinct generations. The first generation was a period where the normative values and the justifications for deliberative democracy were set out. This prompted criticism from difference democrats who saw the exclusion of other forms of communication by the reification of reason in deliberation as a serious shortcoming of the theory. This in part prompted the growth of the second generation of deliberative democracy, which began to focus more on the theory's operability. These theorizations, from the mostly 1990s and early 2000s, have led to the third generation of the theory—one embodied by the empirical turn. Elstub uses this genealogy as a foundation from which to argue that the current focus of deliberative democracy is on implementing deliberative systems rather than only deliberative institutions and this could potentially represent a fourth generation of deliberative democracy.

At a time when representative democracies are in deep crisis, this article examines the debate over representation as it appears in contemporary Marxist and poststructuralist political thought. The article discusses, more specifically, Ernesto Laclau’s defense of political representation and pits this against Michael Hardt and Antonio Negri’s vision of an “absolute democracy” beyond representation, in order to chart a path between and beyond both contrasting positions. The crux of the argument is that in participatory democracies political governance becomes a common affair: a public good accessible to all members of a community on the basis of equality. Such a democratic regime contrasts with both representative democracies, where the assembled demos is excluded from any effective participation in the everyday exercise of major political power, as well as direct democracy, where the collective sovereign would be fully present to itself, total and undivided. Common political representation is open to all, inclusive, participatory, and accountable.

Across the U.S.A, everyday citizens, civic leaders, policy makers, and educators are experimenting with inclusive, deliberative approaches to addressing social, economic, and political issues. Some academics and civic leaders describe this renewal in citizen engagement as a movement, a significant, transformative shift in the way we interact with each other to solve public problems, strengthen communities and 'do' democracy. Colleges and universities need to take stock of the movement towards a more deliberative democracy and adapt their programmes and activities to fit what democratic societies need today. Many campuses already offer programmes in inclusive dialogue, deliberative public reasoning, justice and other Constitutional values, democratic leadership and conflict management. Many faculty members use democratic teaching methods. These can serve as helpful models. For all colleges and universities, the challenge is to get to scale, to teach all students - not just a few in particular disciplines or co-curricular activities - to serve as effective citizens in an increasingly diverse, deliberative democracy.