The article is devoted to the peculiarities of consideration of the problem of historical consciousness of the youth in modern German philosophy. The article analyzes the basic models of historical consciousness of the youth, established in German philosophy and social sciences and humanities in the late XX and beginning of the XXI centuries. The comparative analysis of static and dynamic models was conducted. The article emphasizes the idea that the problem of historical consciousness of young people is of prime importance in the contemporary studies of historical consciousness . Historical consciousness of the youth is transforming into a self- concept from a separate aspect of the study of historical consciousness. The most important feature of all the attempts of philosophical understanding of the phenomenon of historical consciousness of young people in Germany is a close connection with pedagogy and didactics of history. The article notes that the focus on the narrative approach to the understanding of the nature, structure and features of the transformation of historical consciousness contributed to epistemological and psychological aspects of the studies of historical consciousness of young people, as well as to the desire to consider it especially in the individual context.
{"title":"The Problem of Historical Consciousness of Young People in Contemporary German Philosophy","authors":"A. Linchenko","doi":"10.2139/ssrn.2554937","DOIUrl":"https://doi.org/10.2139/ssrn.2554937","url":null,"abstract":"The article is devoted to the peculiarities of consideration of the problem of historical consciousness of the youth in modern German philosophy. The article analyzes the basic models of historical consciousness of the youth, established in German philosophy and social sciences and humanities in the late XX and beginning of the XXI centuries. The comparative analysis of static and dynamic models was conducted. The article emphasizes the idea that the problem of historical consciousness of young people is of prime importance in the contemporary studies of historical consciousness . Historical consciousness of the youth is transforming into a self- concept from a separate aspect of the study of historical consciousness. The most important feature of all the attempts of philosophical understanding of the phenomenon of historical consciousness of young people in Germany is a close connection with pedagogy and didactics of history. The article notes that the focus on the narrative approach to the understanding of the nature, structure and features of the transformation of historical consciousness contributed to epistemological and psychological aspects of the studies of historical consciousness of young people, as well as to the desire to consider it especially in the individual context.","PeriodicalId":106117,"journal":{"name":"PSN: Other Political Theory: Political Philosophy (Topic)","volume":"53 19","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-09-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114044136","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Economists are political philosophers. This claim is defended based on an investigation of normative arguments made in economics textbooks. The paper aims to explain, reconstruct and contest the neoclassical vision implicit in mainstream economic trade theory. Analyzing arguments made by international economists from the perspective of political philosophy, I show how the contemporary defence of free markets and trade liberalization is linked to a specific normative ideal of the political and social good.
{"title":"Economists as Political Philosophers: A Critique of Normative Trade Theory","authors":"Robert Lepenies","doi":"10.2139/ssrn.2462503","DOIUrl":"https://doi.org/10.2139/ssrn.2462503","url":null,"abstract":"Economists are political philosophers. This claim is defended based on an investigation of normative arguments made in economics textbooks. The paper aims to explain, reconstruct and contest the neoclassical vision implicit in mainstream economic trade theory. Analyzing arguments made by international economists from the perspective of political philosophy, I show how the contemporary defence of free markets and trade liberalization is linked to a specific normative ideal of the political and social good.","PeriodicalId":106117,"journal":{"name":"PSN: Other Political Theory: Political Philosophy (Topic)","volume":"140 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121799836","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The purpose of this note is to discuss libertarian paternalism from the perspective of the concept of “freedom of choice”. For libertarian paternalists, freedom remains defined as it is defined by neo-classical economists and “consent” to the conditions of choice is never envisaged as an issue. Actually, it may even be said that “consent” does not fit into the framework adopted by libertarian paternalists. Thus, libertarian paternalists face a dilemma: if they draw all the consequences of their behavioral assumptions – and have to take “consent” into account – but then taking consent into account is not compatible with their behavioral framework.
{"title":"Freedom, Choice and Consent. A Note on a Libertarian Paternalist Dilemma","authors":"A. Marciano","doi":"10.2139/ssrn.2433007","DOIUrl":"https://doi.org/10.2139/ssrn.2433007","url":null,"abstract":"The purpose of this note is to discuss libertarian paternalism from the perspective of the concept of “freedom of choice”. For libertarian paternalists, freedom remains defined as it is defined by neo-classical economists and “consent” to the conditions of choice is never envisaged as an issue. Actually, it may even be said that “consent” does not fit into the framework adopted by libertarian paternalists. Thus, libertarian paternalists face a dilemma: if they draw all the consequences of their behavioral assumptions – and have to take “consent” into account – but then taking consent into account is not compatible with their behavioral framework.","PeriodicalId":106117,"journal":{"name":"PSN: Other Political Theory: Political Philosophy (Topic)","volume":"102 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-04-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131558164","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Aristotle thought we are by nature political animals, but the state‐of‐nature tradition sees political society not as natural but as an artifice. For this tradition, political society can usefully be conceived as emerging from a pre‐political state of nature by the exercise of innate normative powers. Those powers, together with the rest of our native normative endowment, both make possible the construction of the state, and place sharp limits on the state's just powers and prerogatives. A state‐of‐nature theory has three components. One is an account of the native normative endowment, or “NNE.” Two is an account of how the state is constructed using the tools included in the NNE. Three is an account of the state's resulting normative endowment, which includes a (purported) moral power to impose duties of obedience. State‐of‐nature theories disagree about the NNE. For Locke, it included a “natural executive right” to punish wrongdoing. Recent social scientific findings suggest a quite different NNE. Contrary to Locke, people do not behave in experimental settings as one would predict if they possessed a “natural executive right” to punish wrongdoing. Moral reproof is subject to standing norms. These norms limit the range of eligible reprovers. The social science can support two claims. One, is that the NNE is (as Aristotle held) already political. The other is that political authority can be re‐conceived as a matter of standing — that is, as the state's unique moral permission coercively to enforce moral norms, rather than as a moral power to impose freestanding duties of obedience.
{"title":"Politics in a State of Nature","authors":"W. Edmundson","doi":"10.1111/raju.12009","DOIUrl":"https://doi.org/10.1111/raju.12009","url":null,"abstract":"Aristotle thought we are by nature political animals, but the state‐of‐nature tradition sees political society not as natural but as an artifice. For this tradition, political society can usefully be conceived as emerging from a pre‐political state of nature by the exercise of innate normative powers. Those powers, together with the rest of our native normative endowment, both make possible the construction of the state, and place sharp limits on the state's just powers and prerogatives. A state‐of‐nature theory has three components. One is an account of the native normative endowment, or “NNE.” Two is an account of how the state is constructed using the tools included in the NNE. Three is an account of the state's resulting normative endowment, which includes a (purported) moral power to impose duties of obedience. State‐of‐nature theories disagree about the NNE. For Locke, it included a “natural executive right” to punish wrongdoing. Recent social scientific findings suggest a quite different NNE. Contrary to Locke, people do not behave in experimental settings as one would predict if they possessed a “natural executive right” to punish wrongdoing. Moral reproof is subject to standing norms. These norms limit the range of eligible reprovers. The social science can support two claims. One, is that the NNE is (as Aristotle held) already political. The other is that political authority can be re‐conceived as a matter of standing — that is, as the state's unique moral permission coercively to enforce moral norms, rather than as a moral power to impose freestanding duties of obedience.","PeriodicalId":106117,"journal":{"name":"PSN: Other Political Theory: Political Philosophy (Topic)","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2013-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114178423","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper considers the potential consequences if Moore’s Law, an empirical law about exponentially increasing computing power, continues to hold into the foreseeable future. Areas considered include: a generalized version of Moore’s Law (GML), likely new social classes in a GML world, likely changes in the distribution of income and wealth, potential effects on existing political systems and the spread of political systems, national and international taxation, optimal currencies, country numbers and sizes, demographics and potential leveling then shrinking plus aging of the global population, potential long term dominance of machine intelligence, and the potential timing and number of human generations for such effects to occur.
{"title":"Economic Consequences of Moore's Law","authors":"Rupert Macey-Dare","doi":"10.2139/ssrn.2261119","DOIUrl":"https://doi.org/10.2139/ssrn.2261119","url":null,"abstract":"This paper considers the potential consequences if Moore’s Law, an empirical law about exponentially increasing computing power, continues to hold into the foreseeable future. Areas considered include: a generalized version of Moore’s Law (GML), likely new social classes in a GML world, likely changes in the distribution of income and wealth, potential effects on existing political systems and the spread of political systems, national and international taxation, optimal currencies, country numbers and sizes, demographics and potential leveling then shrinking plus aging of the global population, potential long term dominance of machine intelligence, and the potential timing and number of human generations for such effects to occur.","PeriodicalId":106117,"journal":{"name":"PSN: Other Political Theory: Political Philosophy (Topic)","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2013-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132830026","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Analysis is given of the Omega Point cosmology, an extensively peer-reviewed proof (i.e., mathematical theorem) published in leading physics journals by professor of physics and mathematics Frank J. Tipler, which demonstrates that in order for the known laws of physics to be mutually consistent, the universe must diverge to infinite computational power as it collapses into a final cosmological singularity, termed the Omega Point. The theorem is an intrinsic component of the Feynman-DeWitt-Weinberg quantum gravity/Standard Model Theory of Everything (TOE) describing and unifying all the forces in physics, of which itself is also required by the known physical laws. With infinite computational resources, the dead can be resurrected -- never to die again -- via perfect computer emulation of the multiverse from its start at the Big Bang. Miracles are also physically allowed via electroweak quantum tunneling controlled by the Omega Point cosmological singularity. The Omega Point is a different aspect of the Big Bang cosmological singularity -- the first cause -- and the Omega Point has all the haecceities claimed for God in the traditional religions.From this analysis, conclusions are drawn regarding the social, ethical, economic and political implications of the Omega Point cosmology.
本文对欧米茄点宇宙学进行了分析。欧米茄点宇宙学是由物理学和数学教授Frank J. Tipler在领先的物理学期刊上发表的一项经过广泛同行评审的证明(即数学定理)，它表明，为了使已知的物理定律相互一致，宇宙必须发散到无限的计算能力，因为它崩溃成一个最终的宇宙奇点，称为欧米茄点。该定理是Feynman-DeWitt-Weinberg量子引力/万物标准模型理论(TOE)的内在组成部分，该理论描述并统一了物理学中的所有力，其本身也是已知物理定律所要求的。有了无限的计算资源，死人可以复活——永远不会再死——通过完美的计算机模拟从大爆炸开始的多元宇宙。奇迹也在物理上被允许通过由欧米茄点宇宙奇点控制的电弱量子隧道。欧米茄点是宇宙大爆炸奇点的另一个方面——第一个原因——欧米茄点拥有传统宗教中宣称的上帝的所有属性。从这个分析中，得出了关于欧米茄点宇宙论的社会、伦理、经济和政治影响的结论。
{"title":"The Physics of God and the Quantum Gravity Theory of Everything","authors":"James Redford","doi":"10.2139/SSRN.1974708","DOIUrl":"https://doi.org/10.2139/SSRN.1974708","url":null,"abstract":"Analysis is given of the Omega Point cosmology, an extensively peer-reviewed proof (i.e., mathematical theorem) published in leading physics journals by professor of physics and mathematics Frank J. Tipler, which demonstrates that in order for the known laws of physics to be mutually consistent, the universe must diverge to infinite computational power as it collapses into a final cosmological singularity, termed the Omega Point. The theorem is an intrinsic component of the Feynman-DeWitt-Weinberg quantum gravity/Standard Model Theory of Everything (TOE) describing and unifying all the forces in physics, of which itself is also required by the known physical laws. With infinite computational resources, the dead can be resurrected -- never to die again -- via perfect computer emulation of the multiverse from its start at the Big Bang. Miracles are also physically allowed via electroweak quantum tunneling controlled by the Omega Point cosmological singularity. The Omega Point is a different aspect of the Big Bang cosmological singularity -- the first cause -- and the Omega Point has all the haecceities claimed for God in the traditional religions.From this analysis, conclusions are drawn regarding the social, ethical, economic and political implications of the Omega Point cosmology.","PeriodicalId":106117,"journal":{"name":"PSN: Other Political Theory: Political Philosophy (Topic)","volume":"65 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2012-09-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128879810","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The issue of the state and statehood is a principal one in social studies, whatever its aspect we consider. In this respect it is worth pointing out the growing interest to the problems of nation-building and state-building. So the state-building is regarded as a key objective, particularly in ‘fragile states’. At the same time we should agree with Peter Turchin, that ‘nation-builders today do not have such a theoretical framework’, while conceptual weakness of the nation-building theory can be diminished with the help of evolutionary science. The present article attempts to advance a bit in this regard.
{"title":"State and Socio-Political Crises in the Process of Modernization","authors":"L. Grinin","doi":"10.21237/c7clio3112323","DOIUrl":"https://doi.org/10.21237/c7clio3112323","url":null,"abstract":"The issue of the state and statehood is a principal one in social studies, whatever its aspect we consider. In this respect it is worth pointing out the growing interest to the problems of nation-building and state-building. So the state-building is regarded as a key objective, particularly in ‘fragile states’. At the same time we should agree with Peter Turchin, that ‘nation-builders today do not have such a theoretical framework’, while conceptual weakness of the nation-building theory can be diminished with the help of evolutionary science. The present article attempts to advance a bit in this regard.","PeriodicalId":106117,"journal":{"name":"PSN: Other Political Theory: Political Philosophy (Topic)","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2012-03-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129513626","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
What becomes of moral and ethical discourse and practice if the search for a universal moral code is given up? The substantive part of this paper begins exploring this question by turning primarily to the later works of Michel Foucault – the texts of his so-called ‘ethical’ turn. It is in these texts where Foucault develops his notion of ethics as ‘an aesthetics of existence,’ which he presents as an alternative mode of ethical practice that can be taken up, by default, one might say, in the absence of a knowable and universalizable morality. Foucault argues that our identities are socially constructed entities, and that we lack a transcendental or purely rational ‘self.’ But he nevertheless carves out and secures a certain, albeit limited, degree of space within which our socially constructed identities can act upon themselves for the purpose of ‘self-fashioning.’ We may not get to choose the raw material of which our identities are constituted, but it nevertheless lies within our power to shape that raw material in various ways, just as the sculptor may make various things from a given lump of clay. According to Foucault, this relationship of the self to the self is the terrain of ethics, and when engaging the age-old ethical question, ‘How am I to live?,’ Foucault suggests that we avoid the traditional search for a moral code and instead ask ourselves the further question, ‘What type of person should I become?’ Using aesthetic metaphors to describe and develop this process of self-creation, Foucault summarizes his ethical position with the pronouncement, ‘Make life a work of art’ – an intriguing, provocative, but ambiguous statement that provides this paper with it’s foundation. The aim of this paper, however, is not to present a thorough analysis of Foucault’s notion of an aesthetics of existence. Instead, after providing a brief exposition of Foucault’s ethics, this paper will undertake to actually apply the idea of an aesthetics of existence to a particular subject of ethical concern, namely, to our role as ‘consumers’ in the context of First World overconsumption. Three consumption-related issues – ecological degradation, poverty amidst plenty, and consumer malaise – provide ample grounds for thinking that consumption is a proper subject for ethical engagement, in the Foucauldian sense of ethics as ‘the self engaging the self.’ If it is the case that our individual identities have been shaped, insidiously perhaps, by a social system that celebrates and encourages consumption without apparent limit – and it would not be unfair to describe consumer societies in these terms – then it may be that ethical practice today calls for a rethinking of our assumptions and attitudes concerning consumption, which might involve a deliberate reshaping of the self by the self.This paper will explore the possibility of such an ethics of consumption in the following ways. First, by explaining how neoclassical economics, which is arguably the most influential
{"title":"Voluntary Simplicity as an Aesthetics of Existence","authors":"S. Alexander","doi":"10.2139/SSRN.1941087","DOIUrl":"https://doi.org/10.2139/SSRN.1941087","url":null,"abstract":"What becomes of moral and ethical discourse and practice if the search for a universal moral code is given up? The substantive part of this paper begins exploring this question by turning primarily to the later works of Michel Foucault – the texts of his so-called ‘ethical’ turn. It is in these texts where Foucault develops his notion of ethics as ‘an aesthetics of existence,’ which he presents as an alternative mode of ethical practice that can be taken up, by default, one might say, in the absence of a knowable and universalizable morality. Foucault argues that our identities are socially constructed entities, and that we lack a transcendental or purely rational ‘self.’ But he nevertheless carves out and secures a certain, albeit limited, degree of space within which our socially constructed identities can act upon themselves for the purpose of ‘self-fashioning.’ We may not get to choose the raw material of which our identities are constituted, but it nevertheless lies within our power to shape that raw material in various ways, just as the sculptor may make various things from a given lump of clay. According to Foucault, this relationship of the self to the self is the terrain of ethics, and when engaging the age-old ethical question, ‘How am I to live?,’ Foucault suggests that we avoid the traditional search for a moral code and instead ask ourselves the further question, ‘What type of person should I become?’ Using aesthetic metaphors to describe and develop this process of self-creation, Foucault summarizes his ethical position with the pronouncement, ‘Make life a work of art’ – an intriguing, provocative, but ambiguous statement that provides this paper with it’s foundation. The aim of this paper, however, is not to present a thorough analysis of Foucault’s notion of an aesthetics of existence. Instead, after providing a brief exposition of Foucault’s ethics, this paper will undertake to actually apply the idea of an aesthetics of existence to a particular subject of ethical concern, namely, to our role as ‘consumers’ in the context of First World overconsumption. Three consumption-related issues – ecological degradation, poverty amidst plenty, and consumer malaise – provide ample grounds for thinking that consumption is a proper subject for ethical engagement, in the Foucauldian sense of ethics as ‘the self engaging the self.’ If it is the case that our individual identities have been shaped, insidiously perhaps, by a social system that celebrates and encourages consumption without apparent limit – and it would not be unfair to describe consumer societies in these terms – then it may be that ethical practice today calls for a rethinking of our assumptions and attitudes concerning consumption, which might involve a deliberate reshaping of the self by the self.This paper will explore the possibility of such an ethics of consumption in the following ways. First, by explaining how neoclassical economics, which is arguably the most influential","PeriodicalId":106117,"journal":{"name":"PSN: Other Political Theory: Political Philosophy (Topic)","volume":"318 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-10-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122431217","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Le liberalisme est ne comme une utopie au sens de Ricœur. De ce fait, utopie de la monarchie absolue, il est devenu l’ideologie du capitalisme. La pensee de Marx est avant tout une critique du capitalisme dont l’essentiel du propos porte sur les rapports sociaux au sein du capitalisme. Son analyse prolonge la pensee liberale en qui concerne la liberte de l’individu. Le stalinisme peut etre alors considere, une fois remis en perspective et dans son contexte historique, comme un avatar du liberalisme plus que la mise en œuvre de la pensee de Marx. Liberalism was born as a utopia against monarchy and religion; it became the ideology of capitalism. This essay sets out that Marx’s thought is above all a criticism of capitalism, and therefore it also represents the utopia corresponding to capitalism, described as a “communist” utopia, the main thrust of which relates to social relations within capitalism. In this way he could be consider as a liberal. It is why Stalinism is more an avatar of liberalism rather than a Marxian heritage.
{"title":"Le Stalinisme Avatar Du Libéralisme Ou Marx Le Dernier Des Libéraux ? (Stalinism a Metamorphosis of Liberalism or Marx the Last of the Liberals?) (French)","authors":"B. Paranque","doi":"10.2139/ssrn.1809657","DOIUrl":"https://doi.org/10.2139/ssrn.1809657","url":null,"abstract":"Le liberalisme est ne comme une utopie au sens de Ricœur. De ce fait, utopie de la monarchie absolue, il est devenu l’ideologie du capitalisme. La pensee de Marx est avant tout une critique du capitalisme dont l’essentiel du propos porte sur les rapports sociaux au sein du capitalisme. Son analyse prolonge la pensee liberale en qui concerne la liberte de l’individu. Le stalinisme peut etre alors considere, une fois remis en perspective et dans son contexte historique, comme un avatar du liberalisme plus que la mise en œuvre de la pensee de Marx. Liberalism was born as a utopia against monarchy and religion; it became the ideology of capitalism. This essay sets out that Marx’s thought is above all a criticism of capitalism, and therefore it also represents the utopia corresponding to capitalism, described as a “communist” utopia, the main thrust of which relates to social relations within capitalism. In this way he could be consider as a liberal. It is why Stalinism is more an avatar of liberalism rather than a Marxian heritage.","PeriodicalId":106117,"journal":{"name":"PSN: Other Political Theory: Political Philosophy (Topic)","volume":"31 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-04-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125438580","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This is a reply to the mixed review of my book published in the 'Journal of Libertarian Studies' in 2000. My 1997 book is still in print and still, unfortunately, completely relevant to today's problems.
{"title":"Reply to Professor Block's Critique of Eight Steps Towards Libertarianism by Joseph S. Fulda","authors":"J. S. Fulda","doi":"10.2139/SSRN.1723013","DOIUrl":"https://doi.org/10.2139/SSRN.1723013","url":null,"abstract":"This is a reply to the mixed review of my book published in the 'Journal of Libertarian Studies' in 2000. My 1997 book is still in print and still, unfortunately, completely relevant to today's problems.","PeriodicalId":106117,"journal":{"name":"PSN: Other Political Theory: Political Philosophy (Topic)","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2010-12-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124784598","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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