Judith Shklar’s negative brand of liberalism is sometimes thought to have little to say about the ethical character required of citizens in liberal democracies, beyond the injunction to avoid cruelty. In this article, however, we argue that Shklar’s negative liberalism prescribes four distinctively political virtues—rational empathy, a healthy apprehension of state power, self-restraining tolerance, and being a good loser—that, taken together, constitute an ethos of skeptical vigilance. We survey Shklar’s criticisms of republican and communitarian accounts of civic virtue to clarify her concerns about attempts by the liberal state to cultivate these virtues and analyze the case of passive injustice to highlight tensions between active citizenship and liberal values. We conclude with some reflections on how Shklar’s political theory attempts to persuade her readers of the importance of adopting and practicing an ethos of skeptical vigilance.

Hannah Arendt did not live to complete her anticipated work on judgment, a faculty she considered essential for resuscitating political life against the threat of totalitarianism. Scholars have attempted to reconstitute it, primarily through her Lectures on Kant’s Political Philosophy. Yet when discussing her turn to judgment, Arendt cites the ancient Greek historian Herodotus as a model, claiming that recovering the ancient sense of histor (judge) is crucial to reclaiming human dignity. Herodotus is in fact central to her depiction of the Greeks throughout her work. Excavating his influence not only helps clarify her theory of judgment; it also reveals how she both distances herself from Heidegger and yet retains certain core agreements. Her reading of Herodotus thus helps delineate the intellectual relationship between two of the twentieth century’s foremost thinkers, while inviting us to reflect on how and why to read the Greeks today.

Shakespeare’s Cymbeline explores the tension between the desire for freedom and the obligations individuals owe to their social and political communities. Through the course of the play, characters seek freedom from the authority of their fathers, kings, emperors, and gods with devastating consequences. Tragedy is only averted once these characters understand that the freedom and authority they variously desire is only fulfilled in a mutual love or good will that is bolstered by forgiveness. The play’s setting at the birth of Christ is carried through in the Christian argument and outcome of the plot.