Search results for 'Political Liberalism' (try it on Scholar)

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  1.  23
    Thomas M. Besch, Political Liberalism and Public Justification: The Deep View.
    The paper advances the deep view of public justification in political liberalism. It contrasts with ideal theory views, including Quong’s variant of an internal conception. I show how the deep view integrates key components of political liberalism’s justification structure, including pro tanto and full justification, political values, reasonableness, neutrality, reasonable comprehensive views, public reasons, the wide view of public political culture, overlapping consensus, political legitimacy, reflective equilibrium and the Original Position. I then contrast (...)
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  2.  78
    Paul Billingham (forthcoming). Can My Religion Influence My Conception of Justice? Political Liberalism and the Role of Comprehensive Doctrines. Critical Review of International Social and Political Philosophy:1-22.
    In his last works, John Rawls explicitly argued for an overlapping consensus on a family of reasonable liberal political conceptions of justice, rather than just one. This ‘Deep Version’ of political liberalism opens up new questions about the relationship between citizens’ political conceptions, from which they must draw and offer public reasons in their political advocacy, and their comprehensive doctrines. These questions centre on whether a reasonable citizen’s choice of political conception can be influenced (...)
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  3.  77
    Paul Billingham (forthcoming). Convergence Justifications Within Political Liberalism: A Defence. Res Publica:1-19.
    According to political liberalism, laws must be justified to all citizens in order to be legitimate. Most political liberals have taken this to mean that laws must be justified by appeal to a specific class of ‘public reasons’, which all citizens can accept. In this paper I defend an alternative, convergence, model of public justification, according to which laws can be justified to different citizens by different reasons, including reasons grounded in their comprehensive doctrines. I consider three (...)
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  4.  54
    John Rawls (1993). Political Liberalism. Columbia University Press.
    This book continues and revises the ideas of justice as fairness that John Rawls presented in _A Theory of Justice_ but changes its philosophical interpretation in a fundamental way. That previous work assumed what Rawls calls a "well-ordered society," one that is stable and relatively homogenous in its basic moral beliefs and in which there is broad agreement about what constitutes the good life. Yet in modern democratic society a plurality of incompatible and irreconcilable doctrines--religious, philosophical, and moral--coexist within the (...)
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  5.  38
    Ryan Long (2016). Luck Egalitarianism, Responsibility, and Political Liberalism. Dialogue:1-24.
    Luck egalitarians argue that distributive justice should be understood in terms of our capacity to be responsible for our choices. Both proponents and critics assume that the theory must rely on a comprehensive conception of responsibility. I respond to luck egalitarianism’s critics by developing a political conception of responsibility that remains agnostic on the metaphysics of free choice. I construct this political conception by developing a novel reading of John Rawls’ distinction between the political and the comprehensive. (...)
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  6. Matthew B. O'Brien (2012). Why Liberal Neutrality Prohibits Same-Sex Marriage: Rawls, Political Liberalism, and the Family. British Journal of American Legal Studies 1 (2):411-466.
    John Rawls’s political liberalism and its ideal of public reason are tremendously influential in contemporary political philosophy and in constitutional law as well. Many, perhaps even most, liberals are Rawlsians of one stripe or another. This is problematic, because most liberals also support the redefinition of civil marriage to include same-sex unions, and as I show, Rawls’s political liberalism actually prohibits same- sex marriage. Recently in Perry v. Schwarzenegger, however, California’s northern federal district court reinterpreted (...)
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  7.  26
    Gabriele Badano (2014). Political Liberalism and the Justice Claims of the Disabled: A Reconciliation. Critical Review of International Social and Political Philosophy 17 (4):1-22.
    Unlike his theory of justice as fairness, John Rawls’s political liberalism has generally been spared from critiques regarding what is due to the disabled. This paper demonstrates that, due to the account of the basic ideas of society and persons provided by Rawls, political liberalism requires that the interests of numerous individuals with disabilities should be put aside when the most fundamental issues of justice are settled. The aim is to accommodate within public reason the due (...)
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  8. Terence Rajivan Edward, The Asymmetry Objection to Political Liberalism: Evaluation of a Defence.
    This paper evaluates Jonathan Quong’s attempt to defend a version of political liberalism from the asymmetry objection. I object that Quong’s defence relies on a premise that has not been adequately supported and does not look as if it can be given adequate support.
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  9.  5
    R. J. Leland & Han van Wietmarschen (forthcoming). Political Liberalism and Political Community. New Content is Available for Journal of Moral Philosophy.
    _ Source: _Page Count 26 We provide a justification for political liberalism’s Reciprocity Principle, which states that political decisions must be justified exclusively on the basis of considerations that all reasonable citizens can reasonably be expected to accept. The standard argument for the Reciprocity Principle grounds it in a requirement of respect for persons. We argue for a different, but compatible, justification: the Reciprocity Principle is justified because it makes possible a desirable kind of political community. (...)
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  10. Thomas M. Besch (2012). Political Liberalism, the Internal Conception, and the Problem of Public Dogma. Philosophy and Public Issues 2 (1):153-177.
    According to the “internal” conception (Quong), political liberalism aims to be publicly justifiable only to people who are reasonable in a special sense specified and advocated by political liberalism itself. One advantage of the internal conception allegedly is that it enables liberalism to avoid perfectionism. The paper takes issue with this view. It argues that once the internal conception is duly pitched at its fundamental, metatheoretical level and placed in its proper discursive context, it emerges (...)
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  11. Ali Rizvi, The Independence/Dependence Paradox Within John Rawls’s Political Liberalism.
    Rawls in his later philosophy claims that it is sufficient to accept political conception as true or right, depending on what one's worldview allows, on the basis of whatever reasons one can muster, given one's worldview (doctrine). What political liberalism is interested in is a practical agreement on the political conception and not in our reasons for accepting it. There are deep issues (regarding deep values, purpose of life, metaphysics etc.) which cannot be resolved through invoking (...)
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  12.  86
    Enzo Rossi (2014). Legitimacy and Consensus in Rawls' Political Liberalism. Iride: Filosofia e Discussione Pubblica 27:37-56.
    In this paper I analyze the theory of legitimacy at the core of John Rawls’ political liberalism. Rawls argues that a political system is well grounded when it is stable. This notion of stability embodies both pragmatic and moral elements, each of which constitutes a key desideratum of Rawlsian liberal legitimacy. But those desiderata are in tension with each other. My main claim is that Rawls’ strategy to overcome that tension through his theory of public justification is (...)
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  13.  3
    Paul Billingham (2016). Convergence Justifications Within Political Liberalism: A Defence. Res Publica 22 (2):135-153.
    According to political liberalism, laws must be justified to all citizens in order to be legitimate. Most political liberals have taken this to mean that laws must be justified by appeal to a specific class of ‘public reasons’, which all citizens can accept. In this paper I defend an alternative, convergence, model of public justification, according to which laws can be justified to different citizens by different reasons, including reasons grounded in their comprehensive doctrines. I consider three (...)
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  14.  86
    Matteo Bonotti (2011). Religious Political Parties and the Limits of Political Liberalism. Res Publica 17 (2):107-123.
    Political parties have only recently become a subject of investigation in political theory. In this paper I analyse religious political parties in the context of John Rawls’s political liberalism. Rawlsian political liberalism, I argue, overly constrains the scope of democratic political contestation and especially for the kind of contestation channelled by parties. This restriction imposed upon political contestation risks undermining democracy and the development of the kind of democratic ethos that (...) liberalism cherishes. In this paper I therefore aim to provide a broader and more inclusive understanding of ‘reasonable’ political contestation, able to accommodate those parties (including religious ones) that political liberalism, as customarily understood, would exclude from the democratic realm. More specifically, I first embrace Muirhead and Rosenblum’s (Perspectives on Politics 4: 99–108 2006) idea that parties are ‘bilingual’ links between state and civil society and I draw its normative implications for party politics. Subsequently, I assess whether Rawls’s political liberalism is sufficiently inclusive to allow the presence of parties conveying religious and other comprehensive values. Due to Rawls’s thick conceptions of reasonableness and public reason, I argue, political liberalism risks seriously limiting the number and kinds of comprehensive values which may be channelled by political parties into the public political realm, and this may render it particularly inhospitable to religious political parties. Nevertheless, I claim, Rawls’s theory does offer some scope for reinterpreting the concepts of reasonableness and public reason in a thinner and less restrictive sense and this may render it more inclusive towards religious partisanship. (shrink)
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  15.  2
    R. J. Leland & Han van Wietmarschen (forthcoming). Political Liberalism and Political Community. Brill.
    _ Source: _Page Count 26 We provide a justification for political liberalism’s Reciprocity Principle, which states that political decisions must be justified exclusively on the basis of considerations that all reasonable citizens can reasonably be expected to accept. The standard argument for the Reciprocity Principle grounds it in a requirement of respect for persons. We argue for a different, but compatible, justification: the Reciprocity Principle is justified because it makes possible a desirable kind of political community. (...)
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  16.  96
    Emil Andersson (2011). Political Liberalism and the Interests of Children: A Reply to Timothy Michael Fowler. Res Publica 17 (3):291-296.
    Timothy Michael Fowler has argued that, as a consequence of their commitment to neutrality in regard to comprehensive doctrines, political liberals face a dilemma. In essence, the dilemma for political liberals is that either they have to give up their commitment to neutrality (which is an indispensible part of their view), or they have to allow harm to children. Fowler’s case for this dilemma depends on ascribing to political liberals a view which grants parents a great degree (...)
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  17.  36
    Matthew Clayton & David Stevens (2014). When God Commands Disobedience: Political Liberalism and Unreasonable Religions. Res Publica 20 (1):65-84.
    Some religiously devout individuals believe divine command can override an obligation to obey the law where the two are in conflict. At the extreme, some individuals believe that acts of violence that seek to change or punish a political community, or to prevent others from violating what they take to be God’s law, are morally justified. In the face of this apparent clash between religious and political commitments it might seem that modern versions of political morality—such as (...)
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  18.  70
    Fabian Freyenhagen (2011). Taking Reasonable Pluralism Seriously: An Internal Critique of Political Liberalism. Politics, Philosophy and Economics 10 (3):323-342.
    The later Rawls attempts to offer a non-comprehensive, but nonetheless moral justification in political philosophy. Many critics of political liberalism doubt that this is successful, but Rawlsians often complain that such criticisms rely on the unwarranted assumption that one cannot offer a moral justification other than by taking a philosophically comprehensive route. In this article, I internally criticize the justification strategy employed by the later Rawls. I show that he cannot offer us good grounds for the rational (...)
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  19.  38
    Enrico Zoffoli (2012). The Place of Comprehensive Doctrines in Political Liberalism: On Some Common Misgivings About the Subject and Function of the Overlapping Consensus. Res Publica 18 (4):351-366.
    In this paper I argue that Rawlsians have largely misunderstood the idea of an overlapping consensus of reasonable comprehensive doctrines, thereby failing to delineate in an appropriate way the place of comprehensive doctrines in political liberalism. My argument rests on two core claims. The first claim is that (i) political liberalism is committed to three theses about the overlapping consensus. The first thesis concerns the subject of the overlapping consensus; the second thesis concerns the function of (...)
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  20.  87
    Mitchell Avila (2007). Defending a Law of Peoples: Political Liberalism and Decent Peoples. [REVIEW] Journal of Ethics 11 (1):87 - 124.
    In this paper I reconstruct and defend John Rawls' The Law of Peoples, including the distinction between liberal and decent peoples. A “decent people” is defined as a people who possesses a comprehensive doctrine and uses that doctrine as the ground of political legitimacy, while liberal peoples do not possess a comprehensive doctrine. I argue that liberal and decent peoples are bound by the same normative requirements with the qualification that decent peoples accept the same normative demands when they (...)
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  21.  82
    Alan Carter (2006). Political Liberalism and Political Compliance: Part 2 of the Problem of Political Compliance in Rawls’s Theories of Justice. Journal of Moral Philosophy 3 (2):135-157.
    Three interlocking features appear to underpin Rawls’s justification of political compliance within the context of political liberalism: namely, a specific territory; a specific society; and a specific conception of what it is to be reasonable. When any one feature is subject to critical examination, while presupposing that the other two are acceptable, Rawls’s argument for political compliance may seem persuasive. But when all three features are critically examined together, his justification of political compliance within (...) liberalism can be seen to lack cogency. Thus, political compliance fails to be justified by a free-standing political liberalism. Key Words: philosophical anarchism • political duties • political liberalismpolitical obligation • Rawls. (shrink)
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  22.  90
    Alexander Kaufman (2006). Rawls's Practical Conception of Justice: Opinion, Tradition and Objectivity in Political Liberalism. Journal of Moral Philosophy 3 (1):23-43.
    In Political Liberalism, Rawls emphasizes the practical character and aims of his conception of justice. Justice as fairness is to provide the basis of a reasoned, informed and willing political agreement by locating grounds for consensus in the fundamental ideas and values of the political culture. Critics urge, however, that such a politically liberal conception of justice will be designed merely to ensure the stability of political institutions by appealing to the currently-held opinions of actual (...)
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  23.  17
    Kevin Vallier (forthcoming). On Jonathan Quong’s Sectarian Political Liberalism. Criminal Law and Philosophy:1-20.
    Jonathan Quong’s book, Liberalism without Perfection, provides an innovative new defense of political liberalism based on an “internal conception” of the goal of public justification. Quong argues that public justification need merely be addressed to persons who affirm liberal political values, allowing people to be coerced without a public justification if they reject liberal values or their priority over comprehensive values. But, by extensively restricting members of the justificatory public to a highly idealized constituency of liberals, (...)
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  24.  13
    Matteo Bonotti (2012). Beyond Establishment and Separation: Political Liberalism, Religion and Democracy. Res Publica 18 (4):333-349.
    Does John Rawls’s political liberalism require the institutional separation between state and religion or does it allow space for moderate forms of religious establishment? In this paper I address this question by presenting and critically evaluating Cécile Laborde’s recent claim that political liberalism is ‘inconclusive about the public place of religion’ and ‘indeterminate about the symbolic dimensions of the public place of religion’. In response to Cécile Laborde, I argue that neither moderate separation nor moderate establishment, (...)
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  25.  6
    David Stevens (2014). Creating Greener Citizens: Political Liberalism and a Robust Environmental Education. Studies in Philosophy and Education 33 (5):545-562.
    Proponents of environmentalist views often urge the teaching of such views and the inculcation of ‘green’ values within the educational curriculum of schools as a key component of achieving their ends. It might seem that modern versions of political morality that refuse to take a stance on controversial questions—religious, ethical, philosophical—or eschew appeal to perfectionist doctrines, such as Rawlsian political liberalism, are beset by a particularly acute difficulty in this regard. To the extent that environmentalist views embody (...)
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  26.  3
    Enrico Maestri (forthcoming). Political Liberalism and Ecological Responsibility. Is Conceptually Sustainable the “Green Liberalism”? Governare la Paura. Journal of Interdisciplinary Studies.
    What is the theoretical and applied responsibility of practical legal policies against environmental degradation? Which political-philosophical attitude is implicit in the International and European environmental legislation for reducing and preventing the environmental degradation? The concepts and means, developed to compare us with the environmental issue, are adequate to capture the reality of these emergencies? The basic thesis, I intend to discuss and defend, argues that there is a “question incompatibility” between political liberalism and environmental protection.
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  27.  39
    Fuat Gursozlu (2014). Political Liberalism and the Formative Political Elements. Review Journal of Political Philosophy 11:55-81.
  28.  69
    Fuat Gursozlu (2014). Political Liberalism and the Fate of Unreasonable People. Touro Law Review 30 (1):35-56.
  29.  9
    John Halliday (1999). Political Liberalism and Citizenship Education: Towards Curriculum Reform. British Journal of Educational Studies 47 (1):43 - 55.
    This paper is concerned with Rawls's (1993) account of an overlapping consensus and recent proposals to introduce citizenship education in parts of the UK. It is argued that both Rawls and the proposals mistake the significance and nature of such a consensus. Partly as a result of this mistake the proposals are insufficiently radical.
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  30.  13
    Mark Jensen (2005). The Integralist Objection to Political Liberalism. Social Theory and Practice 31 (2):157-171.
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  31.  19
    Paul J. Weithman (2010). Why Political Liberalism?: On John Rawls's Political Turn. Oxford University Press.
    In this work, Paul Weithman offers a fresh, rigorous and compelling interpretation of John Rawls' reasons for taking his so-called 'political turn'.
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  32. Vicente Medina (2010). Militant Intolerant People: A Challenge to John Rawls' Political Liberalism. Political Studies 58 (3):556-571.
    In this article, it is argued that a significant internal tension exists in John Rawls' political liberalism. He holds the following positions that might plausibly be considered incongruous: (1) a commitment to tolerating a broad right of freedom of political speech, including a right of subversive advocacy; (2) a commitment to restricting this broad right if it is intended to incite and likely to bring about imminent violence; and (3) a commitment to curbing this broad right only (...)
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  33.  71
    Enzo Rossi (2014). Legitimacy, Democracy and Public Justification: Rawls' Political Liberalism Versus Gaus' Justificatory Liberalism. Res Publica 20 (1):9-25.
    Public justification-based accounts of liberal legitimacy rely on the idea that a polity’s basic structure should, in some sense, be acceptable to its citizens. In this paper I discuss the prospects of that approach through the lens of Gerald Gaus’ critique of John Rawls’ paradigmatic account of democratic public justification. I argue that Gaus does succeed in pointing out some significant problems for Rawls’ political liberalism; yet his alternative, justificatory liberalism, is not voluntaristic enough to satisfy the (...)
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  34.  3
    John Rawls (2005). Political Liberalism: Expanded Edition. Columbia University Press.
    This book continues and revises the ideas of justice as fairness that John Rawls presented in _A Theory of Justice_ but changes its philosophical interpretation in a fundamental way. That previous work assumed what Rawls calls a "well-ordered society," one that is stable and relatively homogenous in its basic moral beliefs and in which there is broad agreement about what constitutes the good life. Yet in modern democratic society a plurality of incompatible and irreconcilable doctrines--religious, philosophical, and moral--coexist within the (...)
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  35. Victoria Davion & Clark Wolf (eds.) (2000). The Idea of a Political Liberalism Essays on Rawls. Rowman & Littlefield Publishers.
    In this unique volume, some of today's most eminent political philosophers examine the thought of John Rawls, focusing in particular on his most recent work. These original essays explore diverse issues, including the problem of pluralism, the relationship between constitutive commitment and liberal institutions, just treatment of dissident minorities, the constitutional implications of liberalism, international relations, and the structure of international law. The first comprehensive study of Rawls's recent work, The Idea of Political Liberalism will be (...)
     
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  36.  18
    Edward C. Wingenbach (2011). Institutionalizing Agonistic Democracy: Post-Foundationalism and Political Liberalism. Ashgate.
    Post-foundational politics and democracy -- Agonism and democracy -- A typology of agonistic democracy -- Agonistic democracy and the question of institutions -- Agonistic democracy and the limits of popular participation -- Populism, representation, and the popular will -- Political liberalism, contingency and agonistic pluralism -- Liberalism, agonism, and democracy.
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  37. Charles Larmore (1990). Political Liberalism. Political Theory 18 (3):339-360.
    This book continues and revises the ideas of justice as fairness that John Rawls presented in A Theory of Justice but changes its philosophical interpretation in a fundamental way. That previous work assumed what Rawls calls a "well-ordered society," one that is stable and relatively homogenous in its basic moral beliefs and in which there is broad agreement about what constitutes the good life. Yet in modern democratic society a plurality of incompatible and irreconcilable doctrines -- religious, philosophical, and moral (...)
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  38.  14
    Matthew Festenstein (2010). Pragmatism, Inquiry and Political Liberalism. Contemporary Political Theory 9 (1):25.
    One of the most powerful but elusive motifs in pragmatist philosophy is the idea that a liberal democracy should be understood as a community of inquirers. This paper offers a critical appraisal of a recent attempt to make sense of this intuition in the context of contemporary political theory, in what may be called pragmatist political liberalism . Drawing together ideas from Rawlsian political liberalism, epistemic democracy and pragmatism, proponents of PPL argue that the pragmatist (...)
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  39. Clare Chambers (2004). Are Breast Implants Better Than Female Genital Mutilation? Autonomy, Gender Equality and Nussbaum's Political Liberalism. Critical Review of International Social and Political Philosophy 7 (3):1-33.
    This essay considers the tension between political liberalism and gender equality in the light of social construction and multiculturalism. The tension is exemplified by the work of Martha Nussbaum, who tries to reconcile a belief in the universality of certain liberal values such as gender equality with a political liberal tolerance for cultural practices that violate gender equality. The essay distinguishes between first? and second?order conceptions of autonomy, and shows that political liberals mistakenly prioritise second?order autonomy. (...)
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  40. Elizabeth Brake (2010). Minimal Marriage: What Political Liberalism Implies for Marriage Law. Ethics 120 (2):302-337.
    Recent defenses of same-sex marriage and polygamy have invoked the liberal doctrines of neutrality and public reason. Such reasoning is generally sound but does not go far enough. This paper traces the full implications of political liberalism for marriage. I argue that the constraints of public reason, applied to marriage law, entail ‘minimal marriage’, the most extensive set of state-determined restrictions on marriage compatible with political liberalism. Minimal marriage sets no principled restrictions on the sex or (...)
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  41.  16
    Matteo Bonotti (2015). Political Liberalism, Free Speech and Public Reason. European Journal of Political Theory 14 (2):180-208.
    In this paper, I critically assess John Rawls' repeated claim that the duty of civility is only a moral duty and should not be enforced by law. In the first part of the paper, I examine and reject the view that Rawls' position may be due to the practical difficulties that the legal enforcement of the duty of civility might entail. I thus claim that Rawls' position must be driven by deeper normative reasons grounded in a conception of free speech. (...)
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  42.  8
    Stephen de Wijze (1999). South Africa and the Prospect of Political Liberalism. Critical Review of International Social and Political Philosophy 2 (3):48-80.
    This article outlines the basic tenets of political liberalism, a recent twist in liberal theories of justice, and distinguishes a ?sufficiency? approach from its more ?egalitarian? rivals. The article argues that a ?sufficiency? principle as the basis for distributing social and material goods, is a logical extension of the commitment to a democratic ideal, one that is required to give substance to political rights guaranteed to all citizens as free and equal members of society. To illustrate the (...)
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  43. Fabienne Peter (2013). Epistemic Foundations of Political Liberalism. Journal of Moral Philosophy 10 (5):598-620.
    At the core of political liberalism is the claim that political institutions must be publicly justified or justifiable to be legitimate. What explains the significance of public justification? The main argument that defenders of political liberalism present is an argument from disagreement: the irreducible pluralism that is characteristic of democratic societies requires a mode of justification that lies in between a narrowly political solution based on actual acceptance and a traditional moral solution based on (...)
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  44. J. Rawls (1995). Political Liberalism. Tijdschrift Voor Filosofie 57 (3):596-598.
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  45. Paul R. Harrison & Thea Bellou (1994). Reviews : John Rawls, Political Liberalism, (Columbia University Press, 1993); Jürgen Habermas, Faktizität Und Geltung: Beiträge Zur Diskurstheorie des Rechts Und des Deomkratischen Rechtstaats, (Suhrkamp, 1992); Axel Honneth, Kampf Um Anerkennung: Zur Moraliscben Grammatik Sozialer Konflikte, (Suhrkamp, 1992); Philosophy of Mind: Theory and Practice, (Heinemann, 1974); Gunnar Skirbekk, Rationality and Modernity: Essays in Pbilosopbical Pragmatics, (Scandanavian University Press, 1993); Charles Taylor, Multiculturalism and "The Politics of Recognition", (Princeton University Press, 1992). [REVIEW] Thesis Eleven 39 (1):121-128.
    Reviews : John Rawls, Political Liberalism, ; Jürgen Habermas, Faktizität und Geltung: Beiträge zur Diskurstheorie des Rechts und des deomkratischen Rechtstaats, ; Axel Honneth, Kampf um Anerkennung: Zur moraliscben Grammatik sozialer Konflikte, ; Philosophy of Mind: Theory and Practice, ; Gunnar Skirbekk, Rationality and Modernity: Essays in Pbilosopbical Pragmatics, ; Charles Taylor, Multiculturalism and "The Politics of Recognition".
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  46.  33
    Martha C. Nussbaum (2015). Political Liberalism and Global Justice. Journal of Global Ethics 11 (1):68-79.
    This article argues that political liberalism, of the type formulated by John Rawls and Charles Larmore and further developed in Amartya Sen and Martha Nussbaum's capabilities approach, is superior to more comprehensive political views both in domestic and in global affairs. Perfectionist liberalism as advocated by John Stuart Mill and Joseph Raz attempts to erase existing religions and replace them with the religion of utility or autonomy. This is wrong, because in the ethico-religious environment of reasonable (...)
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  47. Martha Nussbaum (2011). Rawls's Political Liberalism. A Reassessment. Ratio Juris 24 (1):1-24.
    Since Rawls's Political Liberalism is by now the subject of a wide and deep philosophical literature, much of it excellent in quality, it would be foolhardy to attempt to say something about each of the major issues of the work, or to sort through debates that can easily be located elsewhere. I have therefore decided to focus on a small number of issues where there is at least some chance that a fresh approach may yield some new understanding (...)
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  48.  13
    Blain Neufeld & Chad Van Schoelandt (2014). Political Liberalism, Ethos Justice, and Gender Equality. Law and Philosophy 33 (1):75-104.
    Susan Okin criticizes John Rawls’s ‘political liberalism’ because it does not apply principles of justice directly to gender relations within households. We explain how one can be a ‘political liberal feminist’ by distinguishing between two kinds of justice: the first we call ‘legitimacy justice’, conceptions of which apply to the ‘legally coercive structure’ of society; the second we call ‘ethos justice’, conceptions of which apply to citizens’ ‘non-coercive’ relations. We agree with Okin that a society in which (...)
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  49. Richard Arneson, Rawls Versus Utilitarianism in the Light of Political Liberalism.
    The critique of utilitarianism forms a crucial subplot in the complex analysis of social justice that John Rawls develops in his first book, A Theory of Justice.1 The weaknesses of utilitarianism indicate the need for an alternative theory, and at many stages of the argument the test for the adequacy of the new theory that Rawls elaborates is whether it can be demonstrated to be superior to the utilitarian rival. The account of social justice shifts in the transition to Rawls’s (...)
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  50. Gerald F. Gaus (1999). Reasonable Pluralism and the Domain of the Political: How the Weaknesses of John Rawls's Political Liberalism Can Be Overcome by a Justificatory Liberalism. Inquiry 42 (2):259 – 284.
    Under free institutions the exercise of human reason leads to a plurality of reasonable, yet irreconcilable doctrines. Rawls's political liberalism is intended as a response to this fundamental feature of modern democratic life. Justifying coercive political power by appeal to any one (or sample) of these doctrines is, Rawls believes, oppressive and illiberal. If we are to achieve unity without oppression, he tells us, we must all affirm a public political conception that is supported by these (...)
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