By Robert Higgs, Carl P. Close
Robert Higgs, Carl P. shut (eds.)
The quest for freedom has consistently been as a lot a conflict of principles because it is a well-liked fight. Classical liberal pioneers reminiscent of John Locke and Adam Smith under pressure the inherent worthy of the person, inalienable rights, and the benevolent outcomes of the cooperative, peaceable pursuit of one's personal happiness. those principles turned the highbrow scaffolding for a lot of the West's so much basic associations and achievements. but after its 19th-century high-water mark, classical liberalism misplaced a lot of its ardour, concentration, and renowned aid. highbrow developments more and more started to help coercive egalitarianism, empire, and principal making plans on the price of person liberty, own accountability, deepest estate, common legislations, and unfastened institutions.
But the eclipse of classical liberalism by way of modern liberalism and conservatism is passing. The problem of Liberty restores the guidelines and beliefs of classical liberalism and exhibits how its modern exponents protect such pillars of unfastened societies as person rights, human dignity, marketplace procedures, and the rule of thumb of law.
Introduction: The problem of Classical Liberalism -- Robert Higgs and Carl P. Close
Part I: Is Classical Liberalism nonetheless Vital?
The Soul of Classical Liberalism -- James M. Buchanan
Economics with Romance -- Dwight R. Lee
From Smith to Menger to Hayek -- Steven Horwitz,
Liberalism, free or Strict -- Anthony de Jasay
Part II: Freedom and the ethical Society
On the character of Civil Society -- Charles ok. Rowley
Liberty, Dignity, and accountability -- Daniel B. Klein
Moral Capital and advertisement Society -- Suri Ratnapala
Liberalism and the typical solid -- Linda C. Raeder
Part III: Securing Freedom
Securing Constitutional executive: -- Suri Ratnapala
The Primacy of estate in a Liberal Constitutional Order: classes for China -- James A. Dorn
The Will to Be unfastened: The function of Ideology in nationwide security -- Jeffrey Rogers Hummel
The Inhumanity of presidency Bureaucracies -- Hans Sherrer
Part IV: Individualism as opposed to "Group Think"
Freedom of faith and Public education -- James R. Otteson
Is nationwide Rational? -- Anthony de Jasay
A Critique of team Loyalty -- Laurie Calhoun
The healing kingdom -- Thomas S. Szasz
Part V: Classical Liberals reply to Their Critics
What resides and what's lifeless in Classical Liberalism? -- Charles okay. Rowley
The methods of John grey: A Libertarian remark -- Daniel B. Klein
An unique Omission? estate in Rawls's Political suggestion -- Quentin P. Taylor
Has John Roemer Resurrected marketplace Socialism? -- Michael Wohlgemuth
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Additional resources for The Challenge of Liberty: Classical Liberalism Today
Self-interest could, and in fact did in the mercantilist systems Smith was criticizing, lead to harmful consequences. Where, in Smithian terminology, the positive law does not conform with the laws of justice, the possibility exists that self-interest will cause social harm. As Young argues, “Indeed bringing positive law into conformity with the laws of justice is the central policy problem of The Wealth of Nations” (2000, 105). When that conformity obtains, the beneﬁts of a self-interested division of labor will be fully reaped.
But Hobbes failed, himself, to share the liberal vision; he failed to understand that an idealized structure of social interaction is possible in which no person exerts power over another. In the idealized operation of an extended market order, each person confronts a costless exit option in each market, thereby eliminating totally any discretionary power of anyone with whom such a person might exchange. ” Of course, this characterization is an idealization of any social order that might exist.
Of course, the two parts are connected because the political philosophy tends to ﬂow out of the social-scientiﬁc analysis. More speciﬁcally, this tradition is centered around the concept of spontaneous order. Spontaneous orders are the products of human action but not human design. They comprise practices, rules, institutions, and so forth that have developed not because human actors rationally foresaw their likely beneﬁts and deliberately, consciously constructed them, but rather because they are unintended consequences of various human actors’ pursuit of their own purposes and plans.