abderitism

This one example of Abderitism will suffice for my present purpose, though innumerable instances might be produced in other departments.

1886, R. A. K., “Overproduction and Tea Culture”, in Revue Coloniale Internationale, volume 1, Amsterdam: J. H. de Bussy, →OCLC, page 502

The Anarchist-eaters believe to have executed a master-stroke of Abderitism by turning national muttonhead and laying the blame for Anarchism at the door of foreigners.

1908, Max Baginski, “Abderites versus Anarchists”, in Mother Earth, New York, N.Y.: Emma Goldman, →OCLC, page 76

[…] Kant posed the critical problems of historical prediction and, in passing, unwittingly provided us with a convenient framework for an examination of the debate on moral progress in one of its most original forms—the German Enlightenment. He acknowledged three current popular hypotheses with respect to philosophical theory and the future moral nature of man: […] The first he called "moral terrorism," the second "eudaemonism," and the third "abderitism."

1965, Frank E[dward] Manuel, “Man is a Crooked Stick: Kant and the Debate on Moral Destiny”, in Shapes of Philosophical History (Harry Camp Lectures at Stanford University), Stanford, Calif.: Stanford University Press, →OCLC, pages 70–71

Coming to an end thus becomes an interminable and inconsistent process, a process Kant gives the rather silly name "Abderitism" in order to capture its lack of seriousness.

1994, Timothy Burns, After History?: Francis Fukuyama and His Critics, Lanham, Md.: Rowman & Littlefield, →ISBN, page 222