Michael Laban Walzer (born March 3, 1935) is an American political theorist and public intellectual. A professor emeritus at the Institute for Advanced Study (IAS) in Princeton, New Jersey, he is editor emeritus of Dissent, an intellectual magazine that he has been affiliated with since his years as an undergraduate at Brandeis University. He has written books and essays on a wide range of topics—many in political ethics—including just and unjust wars, nationalism, ethnicity, Zionism, economic justice, social criticism, radicalism, tolerance, and political obligation. He is also a contributing editor to The New Republic. To date, he has written 27 books and published over 300 articles, essays, and book reviews in Dissent, The New Republic, The New York Review of Books, The New Yorker, The New York Times, Harpers, and many philosophical and political science journals. Early life and education Born to a Jewish family on March 3, 1935, Walzer graduated summa cum laude from Brandeis University in 1956 with a Bachelor of Arts degree in history. He then studied at the University of Cambridge on a Fulbright Fellowship (1956–1957) and completed his doctoral work at Harvard University, earning his Doctor of Philosophy degree in government under Samuel Beer in 1961. Work Michael Walzer is usually identified as one of the leading proponents of the communitarian position in political theory, along with Alasdair MacIntyre and Michael J. Sandel. Like Sandel and MacIntyre, Walzer is not completely comfortable with this label. However, he has long argued that political theory must be grounded in the traditions and culture of particular societies, and has long opposed what he sees to be the excessive abstraction of political philosophy. His most important intellectual contributions include Just and Unjust Wars (1977), a revitalization of just war theory that insists on the importance of "ethics" in wartime while eschewing pacifism; the theory of "complex equality", which holds that the metric of just equality is not some single material or moral good, but rather that egalitarian justice demands that each good be distributed according to its social meaning, and that no good (like money or political power) be allowed to dominate or distort the distribution of goods in other spheres; and an argument that justice is primarily a moral standard within particular nations and societies, not one that can be developed in a universalized abstraction. In On Toleration, he describes various examples of (and approaches to) toleration in