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  1. Social Contract, Free Ride.Anthony de Jasay - 1990 - Tijdschrift Voor Filosofie 52 (4):739-739.
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  2.  1
    Social Contract, Free Ride: A Study of the Public Goods Problem.Anthony de Jasay - 1991 - Ethics 101 (3):651-652.
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  3.  34
    Ordered Anarchy and Contractarianism.Anthony de Jasay - 2010 - Philosophy 85 (3):399 - 403.
    In a recent essay Robert Sugden sets out his view that two foundational institutions of the social order, the convention and the social contract (at least in one variant of the latter) are compatible and that therefore it is not self-contradictory to be a Humean and a contractarian at the same time.¹ The proposition, despite appearances, has greater practical importance than most other doctrinal ones tend to do for if widely conceded, it would render current political thought even more woolly (...)
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    A Stocktaking of Perversities.Anthony de Jasay - 1990 - Critical Review 4 (4):537-544.
    Why, despite its recognized perverse effects, do societies opt for an expanding welfare state? Public choice theory accounts for this in terms of the prevailing choice rule, ?majoritarian?; democracy. This contractarian perspective holds that other, more benign choice rules could be adopted. The reviewer disputes this view on the ground that if the public choice approach is generalized, the choice rule must be seen to be the product of the same influences as the choices within the rule. ?Majoritarian?; democracy maximizes (...)
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    Freedom From a Mainly Logical Perspective.Anthony De Jasay - 2005 - Philosophy 80 (4):565-584.
    The paper criticises a number of accounts of freedom, including those which analyse freedom in terms of affording individuals ever widening opportunities, those which mistake liberties for rights and those which identify freedoms with duties imposed on others. All these inflated notions of freedom are liable to produce a shrinkage of of freedom in its basic sense of referring to areas of life in which there are rules preventing others from interfering with individuals or groups in doing things which are (...)
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  6.  22
    Property and its Enemies.Anthony de Jasay - 2004 - Philosophy 79 (1):57-66.
    Ownership is a relation with characteristics that force society to function more effectively and that make property a target of much hostility. Among the intellectual enemies of property, Locke is arguably the most influential. His “enough and as good left for others” condition, that he believed to be easily satisfied, was a failed attempt morally to justify property. Instead, it succeeded in undermining its legitimacy. Hume identified the existence of a convention,—in today's language, a Nash-equilibrium—which, being wholly voluntary and ageless, (...)
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    Right, Wrong and Economics.Anthony de Jasay - 1995 - Journal des Economistes Et des Etudes Humaines 6 (4).
    George Stigler soutenait que l’économiste, quand il prêchait, ne pouvait faire plus que de recommander une éthique de la rationalité instrumentale, ou de la manière intelligente d’accorder les moyens aux fins. Les fins les plus importantes appartiendraient toutes à un maximande unique, la richesse, tempérée par un altruisme de proximité.L’agnosticisme moral radical de Stigler le conduisit à nier toute distinction entre les choix forcés et libres, les actes licites et illicites, le vol et le commerce dans la mesure où ils (...)
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    Is Limited Government Possible?Anthony de Jasay - 1989 - Critical Review 3 (2):283-309.
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    Right, Wrong And Economics.Anthony de Jasay - 1995 - Journal de Economistes Et des Etudes Humaines 6 (4):669-680.
  10.  1
    Property and Its Enemies.Anthony de Jasay - 2004 - Philosophy 79 (307):57 - 66.
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  11. Scelta, Contratto, Consenso.Anthony de Jasay - 2008 - Rubbettino/Leonardo Facco.
  12. Against Politics on Government, Anarchy and Order.Anthony de Jasay - 1997
     
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  13. Efficiency, Opportunism and Pious Lies.Anthony de Jasay - 2003 - Etica E Politica 5 (2):1-5.
    Most social institutions are supposed to be relatively benign, so that if they did not exist, rational human beings would find it worthwhile to create them. It is comforting to believe that we have the social institutions we wish to have, and we wish to have them because they enhance the common good. The article claims that this belief is in some important cases either a self-delusion or a pious lie. The classic example is the state. We are taught that (...)
     
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