Results for 'Freeman Lauren'

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  1. Affectivity in Heidegger I: Moods and Emotions in Being and Time.Andreas Elpidorou & Lauren Freeman - 2015 - Philosophy Compass 10 (10):661-671.
    This essay provides an analysis of the role of affectivity in Martin Heidegger's writings from the mid to late 1920s. We begin by situating his account of mood within the context of his project of fundamental ontology in Being and Time. We then discuss the role of Befindlichkeit and Stimmung in his account of human existence, explicate the relationship between the former and the latter, and consider the ways in which the former discloses the world. To give a more vivid (...)
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  2. Affectivity in Heidegger II: Temporality, Boredom, and Beyond.Lauren Freeman & Andreas Elpidorou - 2015 - Philosophy Compass 10 (10):672-684.
    In ‘Affectivity in Heidegger I: Moods and Emotions in Being and Time’, we explicated the crucial role that Martin Heidegger assigns to our capacity to affectively find ourselves in the world. There, our discussion was restricted to Division I of Being and Time. Specifically, we discussed how Befindlichkeit as a basic existential and moods as the ontic counterparts of Befindlichkeit make circumspective engagement with the world possible. Indeed, according to Heidegger, it is primarily through moods that the world is ‘opened (...)
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  3.  53
    Toward a Phenomenology of Mood.Lauren Freeman - 2014 - Southern Journal of Philosophy 52 (4):445-476.
    Martin Heidegger's account of attunement [Befindlichkeit] through mood [Stimmung] is unprecedented in the history of philosophy and groundbreaking vis-à-vis contemporary accounts of emotion. On his view, moods are not mere mental states that result from, arise out of, or are caused by our situation or context. Rather, moods are fundamental modes of existence that are disclosive of the way one is or finds oneself [sich befinden] in the world. Mood is one of the basic modes through which we experience the (...)
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  4. Reconsidering Relational Autonomy: A Feminist Approach to Selfhood and the Other in the Thinking of Martin Heidegger.Lauren Freeman - 2011 - Inquiry : An Interdisciplinary Journal of Philosophy 54 (4):361-383.
    Abstract This paper examines a convergence between Heidegger's reconceptualization of subjectivity and intersubjectivity and some recent work in feminist philosophy on relational autonomy. Both view the concept of autonomy to be misguided, given that our capacity to be self-directed is dependent upon our ability to enter into and sustain meaningful relationships. Both attempt to overturn the notion of a subject as an isolated, atomistic individual and to show that selfhood requires, and is based upon, one's relation to and dependence upon (...)
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  5.  24
    Confronting Diminished Epistemic Privilege and Epistemic Injustice in Pregnancy by Challenging a “Panoptics of the Womb”.Lauren Freeman - 2015 - Journal of Medicine and Philosophy 40 (1):44-68.
    This paper demonstrates how the problematic kinds of epistemic power that physicians have can diminish the epistemic privilege that pregnant women have over their bodies and can put them in a state of epistemic powerlessness. This result, I argue, constitutes an epistemic injustice for many pregnant women. A reconsideration of how we understand and care for pregnant women and of the physician–patient relationship can provide us with a valuable context and starting point for helping to alleviate the knowledge/power problems that (...)
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  6. The Phenomenology and Science of Emotions: An Introduction.Andreas Elpidorou & Lauren Freeman - 2014 - Phenomenology and the Cognitive Sciences 13 (4):507-511.
    Phenomenology, perhaps more than any other single movement in philosophy, has been key in bringing emotions to the foreground of philosophical consideration. This is in large part due to the ways in which emotions, according to phenomenological analyses, are revealing of basic structures of human existence. Indeed, it is partly and, according to some phenomenologists, even primarily through our emotions that the world is disclosed to us, that we become present to and make sense of ourselves, and that we relate (...)
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  7.  32
    Recognition Reconsidered: A Re-Reading of Heidegger’s Being and Time §26.Lauren Freeman - 2009 - Philosophy Today 53 (1):85-89.
    This article argues that notwithstanding Martin Heidegger’s explicit intentions to the contrary, his existential analysis in Being and Time provides more than the mere conditions for the possibility of ethics. More specifically, Heidegger’s account of solicitude, where he distinguishes between leaping in for and leaping ahead of the other, can be read as an account of recognition that has normative implications. This account is developed in light of both Charles Taylor and Axel Honneth’s positions on recognition. It is concluded that (...)
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  8.  11
    Embodied Harm: A Phenomenological Engagement with Stereotype Threat.Lauren Freeman - 2017 - Human Studies 40 (4):637-662.
    By applying classical and contemporary insights of the phenomenological tradition to key findings within the literature on stereotype threat, this paper considers the embodied effects of everyday exposure to racism and makes a contribution to the growing field of applied phenomenology. In what follows, the paper asks how a phenomenological perspective can both contribute to and enrich discussions of ST in psychology. In answering these questions, the paper uses evidence from social psychology as well as first personal testimonies from members (...)
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  9.  94
    Metontology , Moral Particularism, and the “Art of Existing:” A Dialogue Between Heidegger, Aristotle, and Bernard Williams. [REVIEW]Lauren Freeman - 2010 - Continental Philosophy Review 43 (4):545-568.
    An important shift occurs in Martin Heidegger’s thinking one year after the publication of Being and Time , in the Appendix to the Metaphysical Foundations of Logic . The shift is from his project of fundamental ontology—which provides an existential analysis of human existence on an ontological level—to metontology . Metontology is a neologism that refers to the ontic sphere of human experience and to the regional ontologies that were excluded from Being and Time. It is within metontology, Heidegger states, (...)
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  10.  49
    The Center Must Not Hold: White Women Philosophers on the Whiteness of Philosophy. Edited by George Yancy.Lauren Freeman - 2011 - Hypatia 26 (2):438-445.
  11. Epistemic Injustice: Power and the Ethics of Knowing. Miranda Fricker. [REVIEW]Lauren Freeman - forthcoming - Apa Newsletter on Feminism and Philosophy.
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  12.  12
    The Placental Microbiome: A New Site for Policing Women's Bodies.Saray Ayala & Lauren Freeman - 2016 - Ijfab: International Journal of Feminist Approaches to Bioethics 9 (1):121-148.
    This paper brings feminist public health ethics and feminist analytic tools to bear on mainstream medical research. Specifically, it uses these approaches to call attention to several problems associated with “The Placenta Harbors a Unique Microbiome,” a recent study published in Science Translational Medicine. We point out the potential negative consequences these problems have for both women’s health and their autonomy.Our paper has two parts. We begin by discussing the study, which examines the composition of the placental microbiome, that is (...)
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    Larmore, Charles., Practices of the Self. Translated by Sharon Bowman. [REVIEW]Lauren Freeman - 2014 - Review of Metaphysics 68 (1):171-173.
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    Review of Kristin Zeiler and Lisa Folkmarson Käll, Eds., Feminist Phenomenology and Medicine1. [REVIEW]Lauren Freeman - 2015 - American Journal of Bioethics 15 (8):13-15.
  15.  46
    In/Visibility: Perspectives on Inclusion and Exclusion.Lauren Freeman & Andreas Elpidorou (eds.) - 2009 - Institut für die Wissenschaften vom Menschen.
  16. Recognition Reconsidered.Lauren Freeman - 2009 - Philosophy Today 53 (1):85-99.
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  17. Recognition Reconsidered: A Re-Reading of Heidegger’s Being And Time §26.Lauren Freeman - 2009 - Philosophy Today 53 (1):85-99.
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  18.  37
    Stakeholder Theory, Fact/Value Dichotomy, and the Normative Core: How Wall Street Stops the Ethics Conversation. [REVIEW]Lauren S. Purnell & R. Edward Freeman - 2012 - Journal of Business Ethics 109 (1):109-116.
    A review of the stakeholder literature reveals that the concept of "normative core" can be applied in three main ways: philosophical justification of stakeholder theory, theoretical governing principles of a firm, and managerial beliefs/values influencing the underlying narrative of business. When considering the case of Wall Street, we argue that the managerial application of normative core reveals the imbedded nature of the fact/value dichotomy. Problems arise when the work of the fact/value dichotomy contributes to a closed-core institution. We make the (...)
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  19.  20
    Poor People and the Politics of Capitalism.R. Edward Freeman, Adrian Keevil & Lauren Purnell - 2011 - Business and Professional Ethics Journal 30 (3-4):179-194.
    The purpose of this paper is to suggest that the current conversation about the relationship between capitalism and the poor assumes a story about business that is shopworn and outmoded. There are assumptions about business, human behavior, and language that are no longer useful in the twenty first century. Business needs to be understood as how we cooperate together to create value and trade. It is fundamentally about creating value for stakeholders. Human beings are not solely self-interested, but driven by (...)
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  20. The Construction of Social Reality. Anthony Freeman in Conversation with John Searle.J. Searle & A. Freeman - 1995 - Journal of Consciousness Studies 2 (2):180-189.
    John Searle began to discuss his recently published book `The Construction of Social Reality' with Anthony Freeman, and they ended up talking about God. The book itself and part of their conversation are introduced and briefly reflected upon by Anthony Freeman. Many familiar social facts -- like money and marriage and monarchy -- are only facts by human agreement. They exist only because we believe them to exist. That is the thesis, at once startling yet obvious, that philosopher (...)
     
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  21.  37
    Societies of Brains: Walter Freeman in Conversation with Jean Burns.Walter J. Freeman & J. Burns - 1996 - Journal of Consciousness Studies 3 (2):172-180.
    [opening paragraph]: Walter Freeman discusses with Jean Burns some of the issues relating to consciousness in his recent book. Burns: To understand consciousness we need know its relationship to the brain, and to do that we need to know how the brain processes information. A lot of people think of brain processing in terms of individual neurons, and you're saying that brain processing should be understood in terms of dynamical states of populations?
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  22.  11
    The Ethical Primate. Anthony Freeman in Discussion with Mary Midgley.M. Midgley & A. Freeman - 1995 - Journal of Consciousness Studies 2 (1):67-75.
    [opening paragraph}: The latest book by moral philosopher Mary Midgley prompted Anthony Freeman to consider some of the cultural and ethical aspects of consciousness and to discuss them with the author. What have ethics to do with consciousness? First, it is consciousness that makes morality possible. Second, neither subject fits comfortably into currently popular reductive schemes. As a consequence both have tended to be isolated in a ghetto, shut off from the rest of the intellectual scene. So believes Mary (...)
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  23. Ending the so-Called 'Friedman-Freeman'Debate.R. Edward Freeman - 2008 - Business Ethics Quarterly 18 (2):153-190.
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  24.  11
    History as Form: Architecture and Liberal Anglican Thought in the Writings of Ea Freeman.Edward A. Freeman - 2011 - Modern Intellectual History 8 (2):299-326.
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    Reply to My Commentator - Freeman.James B. Freeman - unknown
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  26. A Philosophical Study of Religion [by] David Hugh Freeman in Collaboration with David Freeman.David Hugh Freeman - 1964 - Craig Press.
     
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  27. Law and Bioethics / Edited by Michael Freeman.Michael D. A. Freeman (ed.) - 2008 - Oxford University Press.
     
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  28. R. Edward Freeman.October Freeman - 1994 - The Politics of Stakeholder Theory: Some Future Direction, Business Ethics Quarterly 4:409-421.
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  29. Rawls.Samuel Freeman - 2007 - Routledge.
    In this superb introduction, Samuel Freeman introduces and assesses the main topics of Rawls' philosophy. Starting with a brief biography and charting the influences on Rawls' early thinking, he goes on to discuss the heart of Rawls's philosophy: his principles of justice and their practical application to society. Subsequent chapters discuss Rawls's theories of liberty, political and economic justice, democratic institutions, goodness as rationality, moral psychology, political liberalism, and international justice and a concluding chapter considers Rawls' legacy. Clearly setting (...)
     
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  30. Stakeholder Theory: A Libertarian Defense.R. Edward Freeman & Robert A. Phillips - 2002 - Business Ethics Quarterly 12 (3):331-350.
    Abstract: The purpose of this paper is to suggest that at least one strain of what has come to be called “stakeholder theory” has roots that are deeply libertarian. We begin by explicating both “stakeholder theory” and “libertarian arguments.” We show how there are libertarian arguments for both instrumental and normative stakeholder theory, and we construct a version of capitalism, called “stakeholder capitalism,” that builds on these libertarian ideas. We argue throughout that strong notions of “freedom” and “voluntary action” are (...)
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  31. Justice and the Social Contract: Essays on Rawlsian Political Philosophy.Samuel Freeman - 2006 - Oxford University Press USA.
    Samuel Freeman was a student of the influential philosopher John Rawls, he has edited numerous books dedicated to Rawls' work and is arguably Rawls' foremost interpreter. This volume collects new and previously published articles by Freeman on Rawls. Among other things, Freeman places Rawls within historical context in the social contract tradition, and thoughtfully addresses criticisms of this position. Not only is Freeman a leading authority on Rawls, but he is an excellent thinker in his own (...)
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  32. An Anthropologist on Mars.O. Sacks & A. Freeman - 1994 - Journal of Consciousness Studies 1 (2):234-240.
    Oliver Sacks MD, Clinical Professor of Neurology at the Albert Einstein College of Medicine in New York, talked with Anthony Freeman during his visit to London in January 1995 to publicize his recently published book An Anthropologist on Mars. The interview is preceded by an overview of the book.
     
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  33.  34
    Stakeholder Theory.R. Edward Freeman - 2009 - Philosophy of Management 8 (3):97-107.
    The purpose of this paper is to suggest that at least one strain of what has come to be called “stakeholder theory” has roots that are deeply libertarian. We begin by explicating both “stakeholder theory” and “libertarian arguments.” We show how there are libertarian arguments for both instrumental and normative stakeholder theory, and we construct a version of capitalism, called “stakeholder capitalism,” that builds on these libertarian ideas. We argue throughout that strong notions of “freedom” and “voluntary action” are the (...)
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  34.  35
    The Separation of Technology and Ethics in Business Ethics.Kirsten E. Martin & R. Edward Freeman - 2004 - Journal of Business Ethics 53 (4):353-364.
    The purpose of this paper is to draw out and make explicit the assumptions made in the treatment of technology within business ethics. Drawing on the work of Freeman (1994, 2000) on the assumed separation between business and ethics, we propose a similar separation exists in the current analysis of technology and ethics. After first identifying and describing the separation thesis assumed in the analysis of technology, we will explore how this assumption manifests itself in the current literature. A (...)
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  35.  7
    Do We Understand Consciousness?John Searle & Walter Freeman - 1998 - Journal of Consciousness Studies 5 (5-6):5-6.
    John Searle and Walter Freeman compared notes at a Wonderfest panel at the University of California, Berkeley, 16 August, 1998.
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  36. Art's Emotions: Ethics, Expression, and Aesthetic Experience.Damien Freeman - 2011 - Routledge.
    Despite the very obvious differences between looking at Manet’s Woman with a Parrot and listening to Elgar’s Cello Concerto, both experiences provoke similar questions in the thoughtful aesthete: why does the painting seem to express reverie and the music, nostalgia? How do we experience the reverie and nostalgia in such works of art? Why do we find these experiences rewarding in similar ways? As our awareness of emotion in art, and our engagement with art’s emotions, can make such a special (...)
     
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  37. Art's Emotions: Ethics, Expression, and Aesthetic Experience.Damien Freeman - 2012 - Mcgill-Queen's University Press.
    How is that artistic works have the power to move the human heart? Why does Manet's Woman with a Parrot evoke reverie, and an Edward Elgar cello concerto, nostalgia? What is the value of such experiences? Art's Emotions is a reflective, thought-provoking exploration of the significance that experiencing emotion through art has upon our lives. Damien Freeman reviews and evaluates three traditional approaches to understanding artistic expression and moves on to develop a new theory of emotion that resolves key (...)
     
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  38. Law and Bioethics : Constructing the Inter-Discipline.Michael Freeman - 2008 - In Michael D. A. Freeman (ed.), Law and Bioethics / Edited by Michael Freeman. Oxford University Press.
     
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  39. Law, Human Rights, and the Bioethical Discourse.Michael Freeman - 2008 - In Michael D. A. Freeman (ed.), Law and Bioethics / Edited by Michael Freeman. Oxford University Press.
     
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  40.  94
    How Brains Make Chaos in Order to Make Sense of the World.Christine A. Skarda & Walter J. Freeman - 1987 - Behavioral and Brain Sciences 10 (2):161.
  41. The Politics of Stakeholder Theory.R. Edward Freeman - 1994 - Business Ethics Quarterly 4 (4):409-421.
    The purpose of this paper is to enter the conversation about stakeholder theory with the goal of clarifying certain foundational issues. I want to show, along with Boatright, that there is no stakeholder paradox, and that the principle on which such a paradox is built, the Separation Thesis, is nicely self-serving to business and ethics academics. If we give up such a thesis we find there is no stakeholder theory but that stakeholder theory becomes a genre that is quite rich. (...)
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  42. Stakeholder Theory: The State of the Art.T. Jones, A. Wicks & R. Edward Freeman - 2002 - In Norman E. Bowie (ed.), The Blackwell Guide to Business Ethics. Blackwell. pp. 19--37.
     
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  43. Corporate Social Performance and Attractiveness as an Employer to Different Job Seeking Populations.Heather Schmidt Albinger & Sarah J. Freeman - 2000 - Journal of Business Ethics 28 (3):243 - 253.
    This study investigates the hypothesis that the advantage corporate social performance (CSP) yields in attracting human resources depends on the degree of job choice possessed by the job seeking population. Results indicate that organizational CSP is positively related to employer attractiveness for job seekers with high levels of job choice but not related for populations with low levels suggesting advantages to firms with high levels of CSP in the ability to attract the most qualified employees.
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  44.  30
    The Cambridge Companion to Rawls.Samuel Freeman (ed.) - 2002 - Cambridge University Press.
    Each volume of this series of companions to major philosophers contains specially commissioned essays by an international team of scholars and will serve as a reference work for students and nonspecialists. John Rawls is the most significant and influential philosopher and moral philosopher of the twentieth century. His work has profoundly shaped contemporary discussions of social, political and economic justice in philosophy, law, political science, economics and other social disciplines. In this exciting collection of new essays, many of the world's (...)
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  45.  39
    The Meaning of Corporate Social Responsibility: The Vision of Four Nations. [REVIEW]Ina Freeman & Amir Hasnaoui - 2011 - Journal of Business Ethics 100 (3):419 - 443.
    Corporate Social Responsibility (CSR) has existed in name for over 70 years. It is practiced in many countries and it is studied in academia around the world. However, CSR is not a universally adopted concept as it is understood differentially despite increasing pressures for its incorporation into business practices. This lack of a clear definition is complicated by the use of ambiguous terms in the proffered definitions and disputes as to where corporate governance is best addressed by many of the (...)
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  46.  28
    Beyond Moral Reasoning.Dan Freeman - 2008 - Business Ethics Quarterly 18 (4):513-540.
    Moral identity has been touted as a foundation for understanding moral agency in organizations. The purpose of this article is to review the current state of knowledge regarding moral identity and highlight several promising avenues for advancing current understandings of moral actions in organizational contexts. The article begins with a brief overview of two distinct conceptual perspectives on moral identity—the character perspective and the social-cognitive perspective—that dominate extant literature. It then discusses varying approaches that have been taken in attempting to (...)
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  47.  33
    Enhancing Stakeholder Practice: A Particularized Exploration of Community.Laura Dunham, R. Edward Freeman & Jeanne Liedtka - 2006 - Business Ethics Quarterly 16 (1):23-42.
    Lack of specificity around stakeholder identity remains a serious obstacle to the further development of stakeholder theory andits adoption in actual practice by business managers. Nowhere is this shortcoming more evident than in stakeholder theory’s treatment of the constituency known as “community.”In this paper we attempt to set forth what we call “the Problem of Community” as indicative of the definitional problems of stakeholdertheory. We then begin the process of gaining greater specificity around our notions of community and the role (...)
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  48.  24
    The Evidence‐Based Medicine Model of Clinical Practice: Scientific Teaching or Belief‐Based Preaching?Cathy Charles, Amiram Gafni & Emily Freeman - 2011 - Journal of Evaluation in Clinical Practice 17 (4):597-605.
  49.  11
    Segmentation, Attention and Phenomenal Visual Objects.Jon Driver, Greg Davis, Charlotte Russell, Massimo Turatto & Elliot Freeman - 2001 - Cognition 80 (1-2):61-95.
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  50.  71
    Capitalism in the Classical and High Liberal Traditions.Samuel Freeman - 2011 - Social Philosophy and Policy 28 (2):19-55.
    Liberalism generally holds that legitimate political power is limited and is to be impartially exercised, only for the public good. Liberals accordingly assign political priority to maintaining certain basic liberties and equality of opportunities; they advocate an essential role for markets in economic activity, and they recognize government's crucial role in correcting market breakdowns and providing public goods. Classical liberalism and what I call “the high liberal tradition” are two main branches of liberalism. Classical liberalism evolved from the works of (...)
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