Liberty and Equality: Index
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Some Worries About the Coherence of Left-Libertarianism Mathias Risse
John F. Kennedy School of Government Harvard University Faculty Research Working Papers Series Can There be “Libertarianism without Inequality”? Some Worries About the Coherence of Left-Libertarianism Mathias Risse Nov 2003 RWP03-044 The views expressed in the KSG Faculty Research Working Paper Series are those of the author(s) and do not necessarily reflect those of the John F. Kennedy School of Government or Harvard University. All works posted here are owned and copyrighted by the author(s). Papers may be downloaded for personal use only. Can There be “Libertarianism without Inequality”? Some Worries About the Coherence of Left-Libertarianism1 Mathias Risse John F. Kennedy School of Government, Harvard University October 25, 2003 1. Left-libertarianism is not a new star on the sky of political philosophy, but it was through the recent publication of Peter Vallentyne and Hillel Steiner’s anthologies that it became clearly visible as a contemporary movement with distinct historical roots. “Left- libertarian theories of justice,” says Vallentyne, “hold that agents are full self-owners and that natural resources are owned in some egalitarian manner. Unlike most versions of egalitarianism, left-libertarianism endorses full self-ownership, and thus places specific limits on what others may do to one’s person without one’s permission. Unlike right- libertarianism, it holds that natural resources may be privately appropriated only with the permission of, or with a significant payment to, the members of society. Like right- libertarianism, left-libertarianism holds that the basic rights of individuals are ownership rights. Left-libertarianism is promising because it coherently underwrites both some demands of material equality and some limits on the permissible means of promoting this equality” (Vallentyne and Steiner (2000a), p 1; emphasis added). -
Quong-Left-Libertarianism.Pdf
The Journal of Political Philosophy: Volume 19, Number 1, 2011, pp. 64–89 Symposium: Ownership and Self-ownership Left-Libertarianism: Rawlsian Not Luck Egalitarian Jonathan Quong Politics, University of Manchester HAT should a theory of justice look like? Any successful answer to this Wquestion must find a way of incorporating and reconciling two moral ideas. The first is a particular conception of individual freedom: because we are agents with plans and projects, we should be accorded a sphere of liberty to protect us from being used as mere means for others’ ends. The second moral idea is that of equality: we are moral equals and as such justice requires either that we receive equal shares of something—of whatever it is that should be used as the metric of distributive justice—or else requires that unequal distributions can be justified in a manner that is consistent with the moral equality of persons. These twin ideas—liberty and equality—are things which no sound conception of justice can properly ignore. Thus, like most political philosophers, I take it as given that the correct conception of justice will be some form of liberal egalitarianism. A deep and difficult challenge for all liberal egalitarians is to determine how the twin values of freedom and equality can be reconciled within a single theory of distributive justice. Of the many attempts to achieve this reconciliation, left-libertarianism is one of the most attractive and compelling. By combining the libertarian commitment to full (or nearly full) self-ownership with an egalitarian principle for the ownership of natural resources, left- libertarians offer an account of justice that appears firmly committed both to individual liberty, and to an egalitarian view of how opportunities or advantages must be distributed. -
1 Why Not Capitalism? Richard J. Arneson [This Is the Not-Quite-Final Version of an Essay Published in Distributive Justice
1 Why Not Capitalism? Richard J. Arneson [This is the not-quite-final version of an essay published in Distributive Justice and Access to Advantage, Alexander Kaufman, ed. (Oxford: Oxford University Press, 2015), pp., 207-234.] Should egalitarians oppose the idea of a capitalist market economy? This is an extremely vague and ambiguous question, but also an extremely important one. If left- wing ideas are to have a justified popularity, left-wingers should be clear as to what they are for and what they are against. If there is an egalitarian radicalism that offers a distinctive and plausible alternative to the philosophical liberal egalitarianisms of theorists such as John Rawls, Ronald Dworkin, Amartya Sen, and Thomas Nagel, egalitarian radicals need to articulate their rival vision. Anyone wrestling with these issues today owes an enormous intellectual debt to the late G. A. Cohen. For many years he worked with great success to determine what is living and what is dead in the thinking of Karl Marx, what exactly is wrong with the Lockean libertarianism of Robert Nozick, and why the grand social justice theory of John Rawls should be rejected despite its grandeur. Toward the end of his life he reworked an essay originally published in 2001 into a very short book, Why Not Socialism? The book directly addresses the vague and ambiguous question stated just above. Cohen suggests that when we reflect on the idea of an ideal camping trip among friends and consider (1) how it should be organized and (2) what is the content of the moral principles that the imagined camping trip satisfies, we get a conditional argument for a certain socialist organization of society. -
Utilitarianism Egalitarianism Justice As Fairness Libertarianism
egalitarianism utilitarianism What is justice as fairness justice? libertarianism What is justice? This question breaks down into a number of sub-questions. We can ask what it means for a person to be just. We can also ask what it means for an international system of distinct societies to be just. Today we are going to focus on the question of what it means for an individual society — which for our purposes we can take to be a nation — to be just. This question is sometimes called the question of distributive justice, because it asks about the just distribution of goods within a society at a time. What goods are we talking about? a society at a time. What goods are we talking about? One category is what we might call material goods. These include things like food and property and income. But these are not the only goods. Other goods include political rights (such as the right to vote) and liberties (such as the freedom to choose where one lives or whom one marries or what job one pursues). As we will see, there are others. This is enough to describe a society which most of us would agree to be unjust. At some initial time t, the members of a society are living in a state of relative equality. But at a later time t+1, some sub-group A takes all of the property of sub-group B. Group A consolidates its power, and enslaves the members of group B, depriving them by force of their political rights and liberties (such as freedom of association and the freedom to pursue an education). -
The Cultural Roots of Isolationism and Internationalism in American Foreign Policy Lane Crothers*
Journal of Transatlantic Studies Vol. 9, No. 1, March 2011, 21Á34 The cultural roots of isolationism and internationalism in American foreign policy Lane Crothers* Department of Politics and Government, Illinois State University, Normal, IL, USA This article examines the question: why have Americans supported both internationalist and isolationist foreign policies at various points in history? It argues that part of the answer to this question can be found in the structure and nature of American political culture. American political culture frames the terms in which the programmes and plans debated by political leaders ‘make sense’ to the ordinary people whose consent is fundamental to the making of a democratic foreign policy. The article offers an account of the central components of American political culture that are shown to frame four core cultural orientations towards foreign affairs: Liberal Internationalism, America-as-Model, Nativism and Triumphalism. Two dimensions, Liberal Internationalism and America-as- Model, are illustrated through a discussion of contemporary arguments in favour of and opposed to the 1848 MexicanÁAmerican War. The article then offers suggestions of how the four categories of American foreign policy orientations can be applied in cases beyond the MexicanÁAmerican conflict. Both isolationism and internationalism are shown to be core components of American political culture. They are, as a consequence, eternal features of American foreign policy. Keywords: isolationism; internationalism; American political culture; MexicanÁ American War Introduction This article examines the question: why have Americans supported both inter- nationalist and isolationist foreign policies at various points in history? Why do they agree to send their troops to war (or not), to allow their money to be used to subsidise foreign nations (or not), or to intervene as foreign peoples face immeasurable suffering (or not)? Part of the answer to this question can be found in the structure and nature of American political culture. -
The Essential JOHN STUART MILL the Essential DAVID HUME
The Essential JOHN STUART MILL The Essential DAVID HUME DAVID The Essential by Sandra J. Peart Copyright © 2021 by the Fraser Institute. All rights reserved. No part of this book may be reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. The author of this publication has worked independently and opinions expressed by him are, therefore, his own, and do not necessarily reflect the opinions of the Fraser Institute or its supporters, directors, or staff. This publication in no way implies that the Fraser Institute, its directors, or staff are in favour of, or oppose the passage of, any bill; or that they support or oppose any particular political party or candidate. Printed and bound in Canada Cover design and artwork Bill C. Ray ISBN 978-0-88975-616-8 Contents Introduction: Who Was John Stuart Mill? / 1 1. Liberty: Why, for Whom, and How Much? / 9 2. Freedom of Expression: Learning, Bias, and Tolerance / 21 3. Utilitarianism: Happiness, Pleasure, and Public Policy / 31 4. Mill’s Feminism: Marriage, Property, and the Labour Market / 41 5. Production and Distribution / 49 6. Mill on Property / 59 7. Mill on Socialism, Capitalism, and Competition / 71 8. Mill’s Considerations on Representative Government / 81 Concluding Thoughts: Lessons from Mill’s Radical Reformism / 91 Suggestions for Further Reading / 93 Publishing information / 99 About the author / 100 Publisher’s acknowledgments / 100 Supporting the Fraser Institute / 101 Purpose, funding, and independence / 101 About the Fraser Institute / 102 Editorial Advisory Board / 103 Fraser Institute d www.fraserinstitute.org Introduction: Who Was John Stuart Mill? I have thought that in an age in which education, and its improvement, are the subject of more, if not of profounder study than at any former period of English history, it may be useful that there should be some record of an education which was unusual and remarkable. -
And the Demandingness Problem Acta Scientiarum
Acta Scientiarum. Human and Social Sciences ISSN: 1679-7361 ISSN: 1807-8656 [email protected] Universidade Estadual de Maringá Brasil Silva, Victor Cruz e John Rawls’ ‘justice as fairness’ and the demandingness problem Acta Scientiarum. Human and Social Sciences, vol. 41, no. 1, 2019, January-April Universidade Estadual de Maringá Brasil DOI: https://doi.org/10.4025/actascihumansoc.v41i1.45292 Available in: https://www.redalyc.org/articulo.oa?id=307360096010 How to cite Complete issue Scientific Information System Redalyc More information about this article Network of Scientific Journals from Latin America and the Caribbean, Spain and Journal's webpage in redalyc.org Portugal Project academic non-profit, developed under the open access initiative Acta Scientiarum http://periodicos.uem.br/ojs/acta ISSN on-line: 1807-8656 Doi: 10.4025/actascihumansoc .v41i1.45292 POLITICAL PHILOSOPHY John Rawls’ ‘justice as fairness’ and the demandingness problem Victor Cruz e Silva Programa de Pós-graduação em Desenvolvimento Econômico, Universidade Federal do Paraná, Av. Prefeito Lothario Meissner, 632, Sala 24, 80210-170, Curitiba, Paraná, Brazil. E-mail: [email protected] ABSTRACT. John Rawls (1921-2002) was a liberal philosopher whose theory was, in the mid-twentieth century, the default mainstream political philosophy. His main theoretical construct is called justice as fairness. This study departs from the perception that there is an unexplored internal ethical tension within Rawls’ justice as fairness. We argue that Rawls’ deontological compass jeopardizes his reconciliation of liberalism and egalitarianism. Our objective is, accordingly, to elucidate the demandingness problem related to deontological ethics and how this affects Rawls’ ideal endeavors. This so-called demandingness problem was originally conceived in reference to consequentialist ethics. -
8.14.20 Full Text Rdw Short Anthology
1 A Short Anthology of Ralph D. Winter’s Key Writings Compiled and edited by Beth Snodderly 2 CONTENTS PREFACE PART ONE: OVERVIEW OF RALPH WINTER’S CONCERNS Mission and evangelism can be seen as a means of recruiting and renewing humans in a struggle which is not basically between God and man but between God-plus-redeemed- man against the kingdom of Satan and his works—Ralph Winter in “The Embarrassingly Delayed Education of Ralph D. Winter.” My Pilgrimage in Mission Are We Building an Enduring Christianity? A Summary of Winter’s Warfare Missiology PART TWO: UNREACHED PEOPLES Unreached Peoples: A people group among which there is no indigenous community of believing Christians able to evangelize this people group—Ralph Winter in “Unreached Peoples: The Development of the Concept,” p.135. I Was Bombed by an Explosive Idea Unreached Peoples: The Development of the Concept Beyond Unreached Peoples PART THREE: HISTORY IN MISSIOLOGICAL PERSPECTIVE The “blessing” of God is, in effect, conditioned upon its being shared with other nations, since those who yield to and receive God’s blessing are, like Abraham, those of faith who subject themselves to God’s will, become part of His Kingdom, and represent the extension of His rule, His power, His authority within all other peoples—Ralph Winter in “The Kingdom Strikes Back.” The Kingdom Strikes Back: Ten Epochs of Redemptive History The Unfinished Epic in Five Acts Seven Men, Four Eras Churchless Christianity PART FOUR: KINGDOM ERA: RESTORING GOD’S REPUTATION BY DESTROYING THE WORKS OF THE DEVIL This is a battle to restore in people’s minds the glory of God by helping people to see that not only human but angelic evil is to be identified with Satanic initiative and not God’s initiative —Ralph Winter in “The Embarrassingly Delayed Education of Ralph D. -
20-Annualindex JETS 44.4
JETS 44/4 (December 2001) 763–766 INDEX TO VOLUME 44 (JETS 2001) ARTICLES: Beckwith, F. J. “Mormon Theism, the Traditional Christian Concept of God, and Greek Philosophy: A Critical Analysis” . 671 Blaising, C. A. “The Future of Israel as a Theological Question”. 435 Block, D. I. “Recovering the Voice of Moses: The Genesis of Deuteronomy” . 385 Blue, S. A. “The Hermeneutic of E. D. Hirsch, Jr. and Its Impact on Expository Preaching: Friend or Foe” . 253 Carpenter, J. B. “The Fourth Great Awakening or Apostasy: Is American Evangelicalism Cycling Upwards or Spiraling Downwards?” . 647 Copan, P. “Jonathan Edwards’s Philosophical Influences: Lockean or Malebranchean?” . 107 Dorman, T. M. “The Joint Declaration on the Doctrine of Justification: Retrospect and Prospects” . 421 Emmrich, M. “The Symbolism of the Lion and the Bees: Another Ironic Twist in the Samson Cycle” . 67 Grisanti, M. A. “Inspiration, Inerrancy, and the OT Canon: The Place of Textual Updating in an Inerrant View of Scripture”. 577 Grudem, W. “The Meaning of kefalhv (‘Head’): An Evaluation of New Evidence, Real and Al- leged” . 25 Harrison, P. V. “Pastoral Turnover and the Call to Preach” . 87 Helseth, P. K. “On Divine Ambivalence: Open Theism and the Problem of Particular Evils” 493 Huttar, D. K. “AUQENTEIN in the Aeschylus Scholium” . 615 Khoo, J. “Dispensational Premillennialism in Reformed Theology: The Contribution of J. O. Buswell to the Millennial Debate” . 697 Mathewson, D. “A Re-examination of the Millennium in Rev 20:1–6: Consummation and Recapitulation” . 237 Nichols, S. J. “Prophecy Makes Strange Bedfellows: On the History of Identifying the Antichrist” . -
“If God Meant to Interfere”: Evolution and Theodicy in Blood Meridian
“IF GOD MEANT TO INTERFERE”: EVOLUTION AND THEODICY IN BLOOD MERIDIAN Christopher Douglas The kid spat dryly and wiped his mouth with the back of his hand. A lizard came out from under a rock and crouched on its small cocked elbows over that piece of froth and drank it dry and returned to the rock again leaving only a faint spot in the sand which vanished almost instantly.1 The opening pages of Cormac McCarthy’s Blood Meridian introduce the character of Judge Holden at an evangelical tent revival meeting held in Nacogdoches in 1849. The anonymous protagonist of the novel, called only “the kid,” has slipped into Reverend Green’s “nomadic house of God” (6) to get out of the rain. He hears the preacher describe the constancy of God’s love—“Don’t you know that he said I will foller ye always even unto the end of the road?” including “these here hell, hell, hellholes right here in Nacogdoches” where the temptations of alcohol and prostitution await (6). This conviction of human sin coupled with God’s promise of constancy set the stage for a presumable altar call: Reverend Green will invite his tent revival audience to recognize their own sinfulness and need for redemption and that only faith in Jesus Christ, who died for our sins, offers the salvation they need. This evangelical invitation to be born again is interrupted by the judge— perhaps the most enigmatic and terrifying character in all American lit- M L 45.2 (Summer 2013) 83 84 Religion & Literature erature—who steps into the tent to address the audience with charges of imposture and iniquity. -
Egalitarianism Reconsidered
JOURNAL OF MORAL PHILOSOPHY Journal of Moral Philosophy 8 (2011) 567–586 brill.nl/jmp Egalitarianism Reconsidered Daniel M. Hausman and Matt Sensat Waldren Department of Philosophy, University of Wisconsin-Madison 5185 Helen C. White Hall, 600 North Park Street, Madison WI 53706, USA [email protected]; [email protected] Abstract This paper argues that egalitarian theories should be judged by the degree to which they meet four different challenges. Fundamentalist egalitarianism, which contends that certain inequalities are intrinsically bad or unjust regardless of their consequences, fails to meet these challenges. Building on discussions by T.M. Scanlon and David Miller, we argue that egalitarianism is better understood in terms of commitments to six egalitarian objectives. A consequence of our view, in contrast to Martin O’Neill’s “non-intrinsic egalitarianism,” is that egalitarianism is better understood as a family of views than as a single ethical position. Keywords egalitarianism, equality, fairness, justice Egalitarians find inequalities morally objectionable. The fact that life expec- tancy differs by 20 years as one journeys out along Washington D.C. Metro lines reveals serious injustice.1 Egalitarians would like to do something about widening economic inequalities in the United States and about even greater global inequalities. Why? Many of the reasons place no intrinsic importance on equality. The differences in life expectancy around Washington, D.C. might be morally significant merely because they show that many people are dying younger than they need to. Economic inequalities are important because of the suffering of those who are poor, regardless of whether inequality itself is a bad thing. -
Methodist History, 57:4 (July 2019)
Methodist History, 57:4 (July 2019) Methodist History Volume LVII october, 2018-July, 2019 alfred t. day III, editor Published by General Commission on Archives and History The United Methodist Church Madison, New Jersey Contributors and articles Baker, Frank Probing a Wesley Letter . 172 Campbell, Ted A. The United Methodist Church Union Fifty Years Later: The Abiding Problems of a Modernist Vision of Union . 111 Cope, Rachel Introduction to “Susanna Wesley’s Spirituality: The Freedom of a Christian Woman” . 224 Davis, Jerry An Ecumenical “Moment”: St. Barnabas Church of Arlington, Texas, 1977–1986 . 175 Deichmann, Wendy J. “If God Calls, Dare We Falter?”: The Strategic Founding and Independence of the Woman’s Missionary Association of the Church of the United Brethren in Christ, 1869–1877 . 84 Kisker, Scott T. Unpopular Religion: Bishop Milton Wright and the United Brethren Schism of 1889 . 45 Leep, Mark F. The First Seeds of Virginia’s Sterilization Act of 1924: Joseph T. Mastin and the State Board of Charities and Corrections . 143 250 Contributors and Articles 251 Maldonado, Jr., David Remembering the Significance of My Home Church, La Trinidad Iglesia Metodista, Seguin: Personal Memories and Reflections . 241 O’Malley, J. Steven Merging the Streams: Pietism and Transatlantic Revival in the Colonial Era and the Birth of the Evangelical Association and the United Brethren in Christ . 8 Phelps, Benjamin T. A Confessional Lutheran Reaction to Methodism in America: The Case of Friedrich Wyneken . 153 Richey, Russell E. Repairing Episcopacy by Tracking that of Bishop Christian Newcomer . 26 Rogal, Samuel J. “Thy Secret Mind Infallible”: The Cast of Lots Among Leaders of Eighteenth-Century English Methodism .