Bibliografie tematiche / Liberalism

Letteratura scientifica selezionata sul tema "Liberalism"

Autore: Grafiati
Pubblicato: 4 giugno 2021
Ultima modifica: 29 luglio 2024

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Articoli di riviste sul tema "Liberalism"

1

De Vroey, Michel. "El liberalismo económico y la crisis". Lecturas de Economía, n. 70 (7 settembre 2009): 11–38. http://dx.doi.org/10.17533/udea.le.n70a2221.

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En los numerosos debates que evocan el liberalismo económico, éste se presenta como una realidad monolítica; el objetivo de este artículo consiste en poner de manifiesto que distintos grados de liberalismo deben distinguirse: el pleno liberalismo, el liberalismo mitigado y el antiliberalismo mitigado, con subdistinciones al interior de las dos primeras categorías. En la primera parte se recuerdan las características que marcan el liberalismo económico en general. En la segunda se menciona la justificación que Adam Smith ha dado del liberalismo. Finalmente, en la tercera parte, inicio el trabajo de des-homogenización del liberalismo económico y muestro cómo distintas formas de éste se han encadenado históricamente, en particular, respecto a las grandes crisis económicas. Palabras clave: Smith, liberalismo, tipos de liberalismo, economía de mercado, crisis. Clasificación JEL: A11, B10, N00. Abstract: In the many debates concerning economic liberalism, this appears as a monolithic reality. The aim of this paper is to show that this is not the case and that different degrees of liberalism must be distinguished: total liberalism, mitigated liberalism and mitigated anti-liberalism, with subdistinctions within the first two categories. In the first part of the paper, the characteristics of economic liberalism overall are recalled. Subsequently, Adam Smith's justification of liberalism is introduced. Finally, in the third part, I attempt to des-homogenize economic liberalism and show how different forms of this have been linked historically, particularly with respect to the great economic crises.Abstract: In the many debates concerning economic liberalism, this appears as a monolithic reality. The aim of this paper is to show that this is not the case and that different degrees of liberalism must be distinguished: total liberalism, mitigated liberalism and mitigated anti-liberalism, with subdistinctions within the first two categories. In the first part of the paper, the characteristics of economic liberalism overall are recalled. Subsequently, Adam Smith's justification of liberalism is introduced. Finally, in the third part, I attempt to des-homogenize economic liberalism and show how different forms of this have been linked historically, particularly with respect to the great economic crises. Keywords: Smith, liberalism, types of liberalism, market economy, crisis. Classification JEL: A11, B10, N00. Résumé: Dans les nombreux débats évoquant le libéralisme économique, celui-ci est présenté comme une réalité monolithique. L'objectif de cet article est de montrer que ceci n'est pas le cas et que différents degrés de libéralisme doivent être distingués : le plein libéralisme, le libéralisme mitigé et l'anti-libéralisme mitigé, avec des sous-distinctions au niveau des deux premières catégories. Dans sa première partie, les traits saillants du libéralisme économique en général sont rappelés. Dans la seconde, j'évoque la justification qu'Adam Smith en a donnée. Enfin, dans la troisième partie, j'entreprends le travail de dés-homogénéisation du libéralisme économique et montre comment différentes formes de celui-ci se sont enchaînées historiquement, notamment en réaction aux grandes crises économiques. Mots clé: Smith, libéralisme, types de libéralisme, économie de marché, crises. Clasification JEL : A11, B10, N00.
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Hidayatullah, Muhammad Fahmi, Muhamad Anwar Firdausi, Yusuf Hanafi e Zawawi Ismail. "THE DIALECTICS OF RELIGIOUS AND CULTURAL LIBERALISM IN THE TRANSCULTURAL ERA". El-HARAKAH (TERAKREDITASI) 23, n. 2 (31 dicembre 2021): 273–88. http://dx.doi.org/10.18860/eh.v23i2.13956.

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Trans culture is a cross-cultural condition which can develop or survive within the life of a community. Religion and culture as the pillars for unity in the cross-cultural era can potentially develop into liberalism. This study aims to reveal the process of religious and cultural liberalism along with the solutions. It uses a qualitative-analysis method with hermeneutic approach based on the thoughts of the figures of Nahdlatul Ulama (NU) in East Java. To collect the data, the researchers conduct in-depth interviews and data analysis of the works and news on religious and cultural liberalism. The study discovers the dialectic model of religious liberalism by making human rights the main source of law, which is called theological-capitalism. Besides, it finds cultural liberalism in the form of an identity crisis, which is called enculturation-liberalism. To overcome the religious liberalism, we can use clarification techniques and logical-systematic thinking. Meanwhile, the solution to deal with cultural liberalism is through cultural realism and socio-cultural learning. Transkultural adalah kondisi lintas kebudayaan yang dapat berkembang atau bertahan di kehidupan masyarakat. Agama dan budaya sebagai pilar persatuan yang dalam era lintas kebudayaan berpotensi berkembang pada paham liberal. Tujuan penelitian ini mengungkap proses liberalisme agama dan budaya yang disertai solusi dalam menangkalnya. Metode penelitian yang digunakan adalah kualitatif-analisis dengan pendekatan hermeneutik berdasarkan pemikiran tokoh Ulama’ NU Jawa Timur. Dalam menggali data, dilakukan interviu mendalam serta analisis data dokumentatif karya dan berita liberalisme agama dan budaya. Hasil penelitian ditemukan model dialektika liberalisme agama dengan menjadikan Hak Asasi Manusia sebagai sumber hukum utama disebut teologis-kapitalistik, sedangkan dialektika liberalisme budaya dalam bentuk krisis identitas disebut enkulturasi-liberalistik. Solusi dalam menaggulangi liberalisme agama dengan menggunakan teknik klarifikasi dan berfikir logis-sistematis. Sedangkan solusi menghadapi liberalisme budaya melalui realisme culture dan socio-culture learning.
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Fajri, Muhammad Rizkal, Radiansyah Radiansyah e Anjas Baik Putra. "Islam vs Liberalisme: Konstruk Pemikiran Binder dan Kurzman". Al Mabhats : Jurnal Penelitian Sosial Agama 7, n. 1 (15 ottobre 2022): 51–66. http://dx.doi.org/10.47766/almabhats.v7i1.1017.

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Abstract: This research examines, compares, and identifies the conceptual distinctions between Binder and Kurzman's perspectives on Islamic Liberalism. The study employs a qualitative methodology and library approaches. Data were retrieved from fifty sources and then analyzed. The study's findings indicate significant distinctions between Binder's and Kurzman's modes of thought. Through talks with some western-educated Islamic philosophers, liberalism is shown to be more binding than the ideology itself. Western liberalism and the interaction between these teachings and Islamic aspects, in the context of a dialogue process between Islamic liberalism and Western liberalism, so that the two might share resources. Meanwhile, Kurzman's study of the Islamic setting will be conflict- and blessing-free. Abstrak: Penelitian bertujuan untuk menganalisis, mengkomparasi dan menemukan konstruk perbedaan pemikiran Binder dan Kurzman terkait Islam Liberal. Penelitian menggunakan paradigma kualitatif dengan teknik kepustakaan. Data diambil dari 50 rujukan, selanjutnya dianalisis secara komparatif. Hasil penelitian menunjukkan perbedaan esensial antara paradigma pemikiran Binder berbeda dengan Kurzman. Binder lebih menekankan pada konsep liberalisme melalui metode diskusi dengan beberapa pemikir Islam berasal dari barat. Liberalisme barat dan hubungan ajaran tersebut dengan elemen-elemen Islam dengan pemikiran inti adanya proses dialog antara liberalisme Islam dengan liberalisme Barat sehingga terjadi adanya take and give di antara keduanya. Sedangkan kajian Kruzman mengedepankan konteks keislamannya agar terbebas dari pertikaian dan pertentangan.
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Muhajir, Muhammad. "​REFORMASI HUKUM KELUARGA ISLAM TUNISIA PASCA ARAB SPRING: Antara Liberalisme dan Konservatisme". Al-Ahwal: Jurnal Hukum Keluarga Islam 14, n. 1 (12 maggio 2021): 26. http://dx.doi.org/10.14421/ahwal.2021.14103.

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After the Arab Spring, which was distinguished by the development of liberalism, Tunisia's personal status law became more progressive. This liberalism is exemplified by the enactment of a law permitting Muslim women to marry non-Muslim men. Tunisia's efforts to liberalize Islamic family law appear to be impeded, however, by the rejection of a proposal to change the law on inheritance equality between men and women. The purpose of this study is to examine the liberalism of Islamic family law in Tunisia. Using information media such as news, articles, and other sources, the research utilizes a descriptive-qualitative strategy with a theoretical and fact-based approach. This article argues that there are at least three reasons for Tunisia's modest liberalization of Islamic family law 1) Avoiding confrontations with secularists as much as possible. 2) Learning from the failure of the 2014 parliamentary general election, which revealed that Tunisians prefer non-religious parties. 3) The idealistic and pragmatic reasons of Ennahdha members.Pasca terjadinya Arab Spring, sistem perpolitikan di Tunisia menjadi lebih demokratis menyebabkan liberalisme pemikiran semakin menguat. Liberalisme tersebut ditunjukan dengan disahkanya undang-undang pernikahan wanita muslimah dengan laki-laki non-muslim. Namun upaya liberalisme hukum keluarga Islam Tunisia tampaknya masih terbatas dengan ditolaknya penyeruan amandemen undang-undang persamaan hukum waris antara laki-laki dan perempuan. Penelitian artikel ini adalah penelitian pustaka (library research). Metode yang penulis gunakan adalah metode deskriptif-kualitatifdengan pendekatan teoritis dan fakta melalui media informasi baik berita, artikel, maupun sumber lainya. Hasil penelitian menyimpulkan bahwa terjadinya liberalisme terbatas hukum keluarga Islam di Tunisia disebabkan tiga alasan. 1) Menghindari ketegangan dengan kaum sekuler 2) Belajar dari pengalaman kekalahan dalam pemilihan umum legislatif pada tahun 2014 yang menujukan masyarakat Tunisia cenderung memilih partai yang tidak berbasis agama, 3) Motif idealis dan pragmatis anggota partai Ennahdha].
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Varacalli, Thomas F. X. "In Defense of Catholic Fusionism". Catholic Social Science Review 24 (2019): 11–18. http://dx.doi.org/10.5840/cssr20192426.

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Patrick Deneen’s criticisms of liberalism are both penetrating and persuasive. Yet, Deneen does not adequately address liberalism’s strongest arguments. Deneen’s concept of “liberalism” is problematic because it minimizes the significant distinctions between classical liberalism and progressivism. Certain principles of classical liberalism, such as the free market and an increased awareness of human beings as rights-bearing individuals, are compatible with the Catholic faith. Progressivism, on the other hand, is not. Progressivism’s moral failings are far worse than those associated with classical liberalism. Although classical liberalism is itself flawed, it remains viable to the extent that it may be integrated with core Christian teachings.
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Ryan, William J. "New Liberalisms for the Masses: Ontological Aristocratism and Equal Rights in José Ortega y Gasset’s La rebelión de las masas (1930) and María Zambrano’s Horizonte del liberalismo (1930)". Revista Canadiense de Estudios Hispánicos 45, n. 3 (17 maggio 2024): 715–53. http://dx.doi.org/10.18192/rceh.v45i3.6811.

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In view of the importance of mass movements and the sociopolitical crises in the early twentieth century, this article offers close readings of the liberalisms proposed in La rebelión de las masas and Horizonte del liberalismo. Ortega posits an ontological differentiation between masas and minorías excelentes based on the notion of “effort,” allowing individuals not belonging to hereditary aristocracies to ideologically appropriate aristocratic prestige. By contrast, Zambrano emphasizes the power of reform invested in the liberal subject. Although they assess the equality of rights divergently, both philosophers coincide in situating aristocratism at the core of liberalism.
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Strier, Roni, Tami Surkis e Dorit Biran. "Neo-liberalism". International Social Work 51, n. 4 (luglio 2008): 493–508. http://dx.doi.org/10.1177/0020872808090242.

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English Neo-liberalism has become the pillar of post-industrial social thought. One of the critics of neo-liberalism refers to the discursive nature of its assumptions. This article examines the validity of these assumptions by means of an explo rative study that analyzed the views of families living in poverty in Jerusalem, Israel. French Le néo-libéralisme est devenu le pilier de la pensée post-industrielle. Une des critiques contre le néo-libéralisme se référe à la nature discursive de ses suppositions. Cet article examine la validité de ces hypothéses au moyen d'une étude exploratoire qui a analysé les vues de familles vivant dans la pauvreté à Jérusalem, Israël. Spanish El neo-liberalismo se ha convertido en el pilar del pensamiento social postindustrial. Una de las críticas en contra del neo-liberalismo se refiere a la naturaleza discursiva de sus presupuestos conceptuales. Este artículo examina la validez de esos presupuestos a través de una exploración que analiza los puntos de vista de familias que viven en la pobreza, en Jerusalén (Israel).
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Curtis, William M. "Rorty as Virtue Liberal". Contemporary Pragmatism 13, n. 4 (1 dicembre 2016): 400–419. http://dx.doi.org/10.1163/18758185-01304004.

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Virtue liberalism holds that the success of liberal politics and society depends on the citizenry possessing a set of liberal virtues, including traits like open-mindedness, toleration, and individual autonomy. Virtue liberalism is thus an ethically demanding conception of liberalism that is at odds with conceptions, like Rawlsian political liberalism and modus vivendi liberalism, that attempt to minimize liberalism’s ethical impact in order to accommodate a greater range of ethical pluralism. Although he claims to be a Rawlsian political liberal, Richard Rorty’s pragmatic liberalism is best understood as a version of virtue liberalism that, in particular, recommends a controversial civic virtue of irony for good liberal citizenship. Indeed, Rorty ultimately joins Dewey in conceiving of liberal democracy as a “way of life,” rather than merely a set of political relations that have a minimal effect on our characters or on the shape of our private commitments and projects.
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Alexander, Gregory S. "Can Human Flourishing Be Liberal?" Canadian Journal of Law & Jurisprudence 32, n. 1 (febbraio 2019): 235–47. http://dx.doi.org/10.1017/cjlj.2019.10.

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The renewed interest in virtue ethics raises again a persistent question, namely, the relationship between the virtue ethics theory and liberalism as a political philosophy. Virtue ethicists focus on the good—i.e., human flourishing—and debate what constitutes that good. This focus creates a problem for liberals who are rights-oriented, which is the dominant form of contemporary liberalism.The recent and timely book by Menachem Mautner, Human Flourishing, Liberal Theory, and the Arts, reminds us, however, that liberalism comes in many stripes. There is no one liberalism. Rather, there are many liberalisms. I discuss three aspects of Mautner’s remarkable and important book: first, his conception of human flourishing and its relationship to liberalism; second, his argument that a liberal political order committed to human flourishing ought to promote the arts; and third, his argument that the liberalism of flourishing is better able than neutralist liberalism to compete with religion in providing what Mautner calls “Big Meaning.”
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Cherniss, Joshua L. "A Tempered Liberalism: Political Ethics and Ethos in Reinhold Niebuhr's Thought". Review of Politics 78, n. 1 (2016): 59–90. http://dx.doi.org/10.1017/s003467051500087x.

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AbstractThis article examines Reinhold Niebuhr's contributions both to twentieth-century liberalism and to reflection on liberalism's relationship to political ethics. These contributions are, I argue, twofold. First, Niebuhr's account of moral psychology chastens liberal ambitions and assumptions, offering a more “realistic” liberalism (while avoiding certain weaknesses of “realist” theories). Second, Niebuhr's thought points to the importance of ethos—the combination of dispositions, temperament, and perceptions that shape individual conduct—in defining liberalism and determining the quality of political action. In articulating an ethos of humility, moderation, skepticism, irony, and self-restraint, Niebuhr offers a reformulation and defense of liberalism, and a warning against dangers that threaten liberalism both from within and without.
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Tesi sul tema "Liberalism"

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Argenton, Carlo. "A liberalism without liberals". Thesis, London School of Economics and Political Science (University of London), 2015. http://etheses.lse.ac.uk/3168/.

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Over the course of (roughly) the past three decades, much of contemporary liberal political theory has followed John Rawls and taken a ‘political’ turn. Liberalism, it is now generally supposed, is a ‘political’ doctrine, not a philosophy of life. The most influential account of such a liberalism is public reason liberalism. According to public reason liberals, political rules and decisions have to be justified by appeal to ideas or arguments that those subject to them (at some level of idealisation) endorse or accept. Public reason is the standard by which moral or political rules can be assessed. In this thesis I do two things. First, I offer a critique of public reason liberalism. I argue that it fails to live up to the ideal of liberal reason, that it fails to take diversity seriously, and that it is based on a problematic account of political institutions. Second, I articulate a genuinely ‘political’ alternative, which I call a liberalism without liberals. I develop this alternative on the basis of a re-interpretation of David Hume’s critique of the social contract and of his account of pluralism, the moral order and social criticism. I argue that Hume understands political society as the product of shared interests and not (as social contract theorists suppose) as an embodiment of a common will. I also argue that Hume offers a compelling, nonsectarian account of the standards for moral and political evaluation and that he is capable of accommodating foundational pluralism. In sum, a Hume-inspired liberalism without liberals is a combination of (a) a specific idea concerning the nature of political society, (b) an attempt to take pluralism more seriously than has so far been countenanced by liberals, (c) a specific view concerning the distribution of authority in moral deliberation and the nature of social criticism, and (d) scepticism about political institutions.
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Cioli, Monica. "Pragmatismus und Ideologie Organisationsformen des deutschen Liberalismus zur Zeit der Zweiten Reichsgründung, 1878-1884 /". Berlin : Duncker & Humblot, 2003. http://catalog.hathitrust.org/api/volumes/oclc/53289365.html.

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Nussbaum, Martha C. "Perfectionist Liberalism and Political Liberalism. (Part II)". IUS ET VERITAS, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/123611.

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In the first part of the article, the author discusses two types of liberalism from the thoughts of prominent philosophers. On the one hand, she analyzes the ideas of Isaiah Berlin and Joseph Raz as examples of perfectionist liberalism and, on the other hand, those of John Rawls and Charles Larmore as examples of political liberalism. He then discusses the notion of comprehensive doctrines in John Rawls’s oeuvre, for from Nussbaum´s perspective, the construction of this notion brings Rawls close to a variant of perfectionist liberalism that he himself would try to avoid. That is why Nussbaum’s proposal is to restore a notion of comprehensive doctrines simply understood as those kinds of doctrines to which reasonable citizens adhere.
En la primera parte del artículo la autora discute dos variantes de liberalismo a partir del pensamiento de destacados filósofos. Por un lado, analiza las ideas de Isaiah Berlin y Joseph Raz como ejemplos de liberalismo perfeccionista y, por el otro, las de John Rawls y Charles Larmore como ejemplos de liberalismo político. A continuación problematiza la noción de doctrinas comprehensivas en la obra de John Rawls, pues desde la perspectiva de Nussbaum, la construcción de dicha noción acerca a Rawls a una variante de liberalismo perfeccionista que él mismo trataría de evitar. Es por ello que la propuesta de Nussbaum consiste en restaurar una noción de doctrinas comprehensivas simplemente como aquel tipo de doctrinas a las que adhieren ciudadanos razonables.
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Nussbaum, Martha C. "Perfectionist Liberalism and Political Liberalism (Part I)". IUS ET VERITAS, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/123252.

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In the first part of this article, the author discusses two types ofliberalism from the thoughts of prominent philosophers. On the one hand, sheanalyzes the ideas of Isaiah Berlin and Joseph Raz as examples of perfectionistliberalism and, on the other, those of John Rawls and Charles Larmore asexamples of political liberalism. It also identifies differences between Berlin’spluralism and Raz’s and between Rawls’ liberalism and Larmore’s.
En la primera parte del presente artículo, la autora discute dos tipos de liberalismo a partir del pensamiento de destacados filósofos. Por un lado, analiza las ideas de Isaiah Berlin y Joseph Raz como ejemplos del liberalismo perfeccionista y, por el otro, las de John Rawls y Charles Larmore como ejemplos del liberalismo político. Asimismo, identifica las diferencias entre el pluralismo de Berlin y el de Raz y entre el liberalismo de Rawls y Larmore.
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Yuen, Wing-men, e 袁詠敏. "Classical liberalism and political liberalism: a philosophical comparison". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B41508610.

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Yuen, Wing-men. "Classical liberalism and political liberalism a philosophical comparison /". Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B41508610.

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Orso, Paulino Jose. "Liberalismo, neoliberalismo e educação : Roque Spencer Maciel de Barros, um ideologo da burguesia brasileira". [s.n.], 2003. http://repositorio.unicamp.br/jspui/handle/REPOSIP/253108.

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Orientador: Maria Elizabete Sampaio Prado Xavier
Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação
Made available in DSpace on 2018-08-03T16:03:07Z (GMT). No. of bitstreams: 1 Orso_PaulinoJose_D.pdf: 21560164 bytes, checksum: 0d5165c9ca3c70c23ae37f159aecdee2 (MD5) Previous issue date: 2003
Resumo: Esta Tese trata do liberalismo, do neoliberalismo e da educação em Roque Spencer Maciel de Barros. Procura analisar seu pensamento e sua obra, explicitar suas contradições e demonstrar que o liberalismo é a ideologia justificadora da sociedade burguesa, neste caso da burguesia brasileira. Na primeira parte apresentamos a trajetória intelectual do autor: sua formação e a construção de sua imagem de mundo e de homem. Na segunda tratamos do liberalismo. Abordamos como compreende a história do liberalismo, a relação com o "totalitarismo", a justificação e legitimação do liberalismo, as condições de possibilidade de uma vida ética e o liberalismo atual, o chamado "neoliberalismo". Na terceira tratamos da educação. Analisamos as razões do surgimento tardio da primeira universidade brasileira - a Universidade de São Paulo -, a criação da Faculdade de Filosofia, Ciências e Letras e os motivos e os fins para os quais foram criadas; tratamos do surgimento da Faculdade de Educação e como o autor compreendia a relação entre a História, a Filosofia e a Educação. Após isto, analisamos a Campanha em Defesa da Escola Pública ocorrida no final dos anos 50, a Reestruturação da USP, a Reforma Universitária e como e porque foram realizadas. Como se trata de uma análise de larga duração, um tanto rara nestes dias, na medida em que passamos do plano abstrato para o concreto, desmistificamos tanto o liberalismo como a educação brasileira e mostramos que Roque Spencer Maciel de Barros revela-se um ideólogo da burguesia brasileira
Abstract: This thesis is about liberalism, neoliberalism and Roque Spencer Maciel de Barros' view of education. It once tries to analyses his thoughts and works as well as it tries to explain his contradictions and it tries to show that liberalism is an ideology that justifies the bourgeois society. In the first part it shows the author's intelectual trajectory: his background and the construction of his idea of world and mankind. In the second part it considers the liberalism itself, its relation to "totalism", the justification and ligitimacy of liberalism, the possibilities of an ethical life and the contemporary liberalism, the so-called "neoliberalism". In the third part it deals with education. It analyses the reasons of the late creation of the first university of Brazil - The University of Sao Paulo-, the creation of the "College of Philosophy, Science and Literature" and the reasons and purposes of these creations; it also considers the creations of the "College fo Education" and how the author understood the relations among history, philosophy and education. After that it ana1yses the campaign for the Public School at the end of the fifties, the restructuring of the University of Sao Paulo, the University Reform and how and why they happened. As it is a big ana1ysis, seldom enough these days, wich goes from abstract to concrete, it dispel the myth of liberalism and education
Doutorado
Historia, Filosofia e Educação
Doutor em Educação
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Kumar, Pooja. "Ethical liberalism". Thesis, University of Southampton, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.243049.

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Galipeau, Claude J. "Isaiah Berlin's liberalism /". Oxford : Clarendon Press, 1994. http://www.loc.gov/catdir/enhancements/fy0606/93001312-d.html.

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Macmillan, John Ross. "Liberalism and peace". Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334142.

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Libri sul tema "Liberalism"

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Pliskevich, Natalʹi͡a Mikhaĭlovna. Sot︠s︡ialʹnyĭ liberalizm: Social liberalism. Sankt-Peterburg: Aleteĭi︠a︡, 2016.

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Cerro, Javier Aranzadi del. Liberalism against liberalism. New York, NY: Routledge, 2006.

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Concha, Andrés. Growth and liberalism =: Crecimiento y el liberalismo. [Vancouver]: Fraser Institute, 1992.

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Kautz, Steven J. Liberalism and community. Ithaca: Cornell University Press, 1995.

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Narveson, Jan, e Susan Dimock, a cura di. Liberalism. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-015-9440-0.

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6

J, Arneson Richard, a cura di. Liberalism. Aldershot, Hants, England: Edward Elgar Pub., 1992.

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7

1936-, Narveson Jan, e Dimock Susan Whitney, a cura di. Liberalism. Boston, MA: Kluwer Academic Publishers, 2001.

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8

Dietze, Gottfried. Liberalism proper and proper liberalism. Lanham, Md: University Press of America, 1998.

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9

W, Anderson Charles. Pragmatic liberalism. Chicago: University of Chicago Press, 1990.

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10

Thomas, David Lloyd. In defence of liberalism. Oxford, UK: B. Blackwell, 1988.

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Capitoli di libri sul tema "Liberalism"

1

Aranzadi, Javier. "Conclusions". In Liberalism against Liberalism, 177–90. London: Routledge, 2006. http://dx.doi.org/10.4324/9780203016886-13.

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Aranzadi, Javier. "The structure of the general theory of action of Mises". In Liberalism against Liberalism, 26–42. London: Routledge, 2006. http://dx.doi.org/10.4324/9780203016886-4.

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Aranzadi, Javier. "Two economic approaches to human behaviour in liberalism". In Liberalism against Liberalism, 1–9. London: Routledge, 2006. http://dx.doi.org/10.4324/9780203016886-1.

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Aranzadi, Javier. "The evaluative system". In Liberalism against Liberalism, 76–88. London: Routledge, 2006. http://dx.doi.org/10.4324/9780203016886-6.

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Aranzadi, Javier. "The definition of economic behaviour in the work of Mises". In Liberalism against Liberalism, 13–25. London: Routledge, 2006. http://dx.doi.org/10.4324/9780203016886-3.

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Heywood, Andrew. "Liberalism". In Political Ideologies, 15–52. London: Macmillan Education UK, 1992. http://dx.doi.org/10.1007/978-1-349-21965-0_2.

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Vanaman, Matthew, e Laura Crysel. "Liberalism". In Encyclopedia of Personality and Individual Differences, 2625–28. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-24612-3_1798.

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Dahrendorf, Ralf. "Liberalism". In The World of Economics, 385–89. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21315-3_49.

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Leach, Robert. "Liberalism". In British Political Ideologies, 66–99. London: Macmillan Education UK, 1996. http://dx.doi.org/10.1007/978-1-349-14909-4_4.

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Meyer, Max. "Liberalism". In Liberal Democracy, 7–11. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47408-9_2.

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Atti di convegni sul tema "Liberalism"

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Blinov, Andrei. "Liberalism or Technological Modernization". In 2015 International Conference on Economics, Management, Law and Education. Paris, France: Atlantis Press, 2015. http://dx.doi.org/10.2991/emle-15.2015.1.

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Brodsky, Alexander. "THE FEATURES OF RUSSIAN LIBERALISM". In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.094.

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Negara, Maxim. "Liberalism vs protectionism (case study)". In Simpozion stiintific al tinerilor cercetatori, editia 20. Academy of Economic Studies of Moldova, 2023. http://dx.doi.org/10.53486/9789975359023.08.

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This paper aims to analyze two contradictory policies of international trade liberalism versus protectionism. I reflected on the history of the emergence and role of these policies as well as their evolution through concrete examples. I also analyzed the advantages and disadvantages of these policies on a state's economy. In the case study, I also touched upon the protectionist policy of the United States in the context of the trade war with China.
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Cueto, Melissa, e Cassidy Jones. "Factors That Influence Conservatism vs. Liberalism". In MOL2NET 2017, International Conference on Multidisciplinary Sciences, 3rd edition. Basel, Switzerland: MDPI, 2018. http://dx.doi.org/10.3390/mol2net-03-05116.

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Mahsun. "Muhammadiyah and the Issue of Liberalism". In 1st Borobudur International Symposium on Humanities, Economics and Social Sciences (BIS-HESS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200529.008.

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Gerni, Cevat, Selahattin Sarı, Mustafa Kemal Değer e Ömer Selçuk Emsen. "Liberalism and Economic Growth in Transition Economies". In International Conference on Eurasian Economies. Eurasian Economists Association, 2011. http://dx.doi.org/10.36880/c02.00290.

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In the world economy, since 1960s, countries, which are open and apply liberal policies succeeded higher economic growth and welfare. Therefore, liberal policies became more attractive. In that case, the transition, which has political, economic, and socio-cultural aspects, means moving from socialist-authoritarian structure to market based-liberal structures. In the literature, there are many studies which point out labor force and capital are not significant on the economic growth. In addition, the literature focuses on the importance of institutions on the economic growth. In this study, we compare the countries which were quickly away from the socialist structures with the countries which were slow on the reforms. Our analysis depends on their economic growth with cross section. However, we know the importance of institutional aspects on the growth research; therefore, we applied 2SLS regression analysis and to determine the economic liberalism indicators we used political rights, civil liberties, years that were under the socialism, openness, secondary school ratio, and public spending/GDP ratio. In the late phase, GDP per capita, as an indicator of economic growth, is explained with an independent variable which is predicted in the first phase via liberalism variable, and labor-population ratio and constant capital stock GDP ratio variables used in Neo-classical Solow-type growth model.
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Kilinc, Ramazan. "THE PATTERNS OF INTERACTION BETWEEN ISLAM AND LIBERALISM: THE CASE OF THE GÜLEN MOVEMENT". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qhfj3934.

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The unprecedented resurgence of religious organisations in the public sphere in recent years has given particular urgency to the old question of the compatibility of Islam and liberalism. Some scholars have argued that Islamic notions of social–political order are not hospitable to democracy and human rights. Others have argued that notions of democracy and human rights are firmly established in the Islamic political discourse but their expression depends on history, social structure and context. Although this debate has proved fruitful in framing the role of Islam in the public sphere, both sides have generally focused on essential sources of Islam. The debate needs to be extended to the empirical realm through study of particular Islamic movements and their responses to liberalisation trends. Such study should take into account local context, the organisational capabilities of the movement, and the Islamic repertoire that it deploys in mobilising its followers. This paper looks at the Gülen movement’s response to liberalisation processes in Turkey in the 1990s and 2000s. Since liberalism has radically transformed the economic and political system of the country over the last two decades, Turkey is a good example for our purposes. Furthermore, the increased influence of the Gülen movement in Turkey provides rich empiri- cal data of an Islamic movement engaging with liberalisation in civil society and politics. The paper concludes that, while the movement’s discourse and practice are compatible with liberalism, its Islamic ethos means that at some points it must engage liberalism critically.
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Koluch, Petr. "Josef Redlich and the Glorious Revolution of Liberalism". In Mezinárodní konference doktorských studentů oboru právní historie a římského práva. Brno: Masaryk University Press, 2022. http://dx.doi.org/10.5817/cz.muni.p280-0156-2022-10.

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Josef Redlich is a representative of the new generation of Austrian liberals that came of age around 1900. Through his legal-historical publications, diaries, and the surviving voluminous correspondence, he offers a glimpse into the highly changeable times of the turn of the 19th and 20th centuries in Europe and expresses his frustration with political developments. Redlich, who was a university professor of Constitutional and Administrative Law, was the first to see the lack of the Rule of Law as the reason for the collapse of the Austro-Hungarian Empire in the first place, and he named two different conceptions of the state in Western Europe and Central Europe. He thus came into confrontation with the state doctrine of the Prussian university professor Rudolf von Gneist, which was taught in all German-speaking law schools. The difference between the authoritarian state in Central Europe and the British people’s state is still apparent today.
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Mamedov, Oktaj Yu. "EUROPEAN LIBERALISM AND RUSSIAN ECONOMY – DRAMA OR UNREQUITED LOVE?" In Global Vectors: from the technological partnership to the systematic integration 2014. Willenberg Foundation, Czech Technical University in Prague, 2014. http://dx.doi.org/10.14311/wfgv.2014.0002.

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Qin, Zhengguo, Xuezhu Wang, Zhaoyuan Yang e Zhiwei Zhou. "How Carl Schmitt’s Theory Contributes to Liberalism: The Domestic Application of the Concept of the Political and the Possibility of Realistic Liberalism". In 2021 4th International Conference on Humanities Education and Social Sciences (ICHESS 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.211220.218.

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Rapporti di organizzazioni sul tema "Liberalism"

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Lara, Juan. Challenges to Classical Liberalism. Instituto de Libertad Económica, agosto 2023. http://dx.doi.org/10.53095/13582012.

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Which practices put classical liberalism and the free enterprise and free-market philosophy at risk? How do these practices emerge and manifest themselves in an economy? What are the pernicious effects of these practices? What conditions allow or favor the existence of these challenges to classical liberalism?
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Rodríguez Burgos, Ojel L. Necessity Has Triumphed over Desire. Puerto Rico Institute for Economic Liberty, settembre 2022. http://dx.doi.org/10.53095/13582004.

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Liberalism is the political doctrine that built and dominates our modern world; yet the liberalism of desire that fostered the construction of this world has been transformed into a liberalism of necessity—a liberalism that constructs politics as a dichotomy between oppressors and victims. This kind of politics requires the power of the State to save individuals from victimhood; however, only the individual acting freely can mitigate their suffering.
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Colburn, Marta. Liberalism, Community, and the Context of Choice. Portland State University Library, gennaio 2000. http://dx.doi.org/10.15760/etd.6764.

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Witherow, John. The enigmatic founder : liberalism, republicanism and the thought of James Madison. Portland State University Library, gennaio 2000. http://dx.doi.org/10.15760/etd.5997.

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Tyson, Paul. Climate Change Mitigation and Human Flourishing: Recovering Teleology, Avoiding Tyranny. Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp5.

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It is most unlikely that adjusting to a 1.5 to 2 degree hotter world is possible within the prevailing political and economic norms of our times. In our post-capitalist times we need to modify modern technological market “liberalism” (which has become, actually, techno-feudalism). If we do not modify our present norms, the collapse of the natural means of power and privilege native to our present world order makes it almost inevitable that democratic liberalism will devolve further into a distinctly anti-liberal species of techno-tyranny. To avoid such a dystopian future, this paper explores how we might re-imagine our global politico-economic norms without embracing techno-tyranny. The argument put forward is that modern liberalism makes the means of personal wealth accumulation and private freedom, the end of public life. This confusion of means with ends implies, ironically, that if our means become unviable, we have no way of aiming at valuable human ends by different means. We have a culturally assumed faulty teleology in political economics and in our philosophy of technology. A revised form of Aristotle’s teleology is proposed whereby an understanding of common human flourishing defines human ends, and where a range of new means could then be pursued to achieve that end, respecting the natural limitations on means that are now upon us.
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Sunnercrantz, Liv. The impact of the Russia–Ukraine war on right-wing populism in Norway. European Center for Populism Studies (ECPS), marzo 2023. http://dx.doi.org/10.55271/rp0025.

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The political right-wing populism topography in Norway has for decades been dominated by the Norwegian Progress Party, which is characterized by a combination of social-conservative values like nativism combined with market liberalism. However, following the invasion of Ukraine, it is not issues of security and sovereignty that take centre stage in the Progress Party’s discourse but high energy prices. As a fossil fuel producer, Norway profits from the ensuing energy crisis and Europe’s search for other energy providers than Russia. These profits, the Progress Party argues, are unduly awarded to the state treasury while “ordinary people” and entrepreneurs struggle. Populism thus appears in Norway as a way for a right-wing opposition party to challenge the centre-left government.
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Lara, Juan. Retos al liberalismo clásico. Instituto de Libertad Económica, agosto 2023. http://dx.doi.org/10.53095/13582013.

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¿Qué prácticas ponen en riesgo al liberalismo clásico y a la filosofía de la libre empresa y del libre mercado? ¿Cómo surgen y se manifiestan estas prácticas en una economía? ¿Qué efectos perniciosos tienen estas prácticas? ¿Qué condiciones permiten o favorecen la existencia de estos retos al liberalismo clásico?
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Morieson, Nicholas, e Ihsan Yilmaz. Is A New Anti-Western Civilizational Populism Emerging? The Turkish, Hungarian and Israeli Cases. European Center for Populism Studies (ECPS), aprile 2024. http://dx.doi.org/10.55271/pp0032.

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While it’s typical to associate right-wing populism in Western Europe with the narrative of Islam versus the Judeo-Christian West, there’s a nuanced and emerging form of civilisationalism that we term "anti-Western civilizational populism." This paper argues that anti-Western civilizational populism is present in the discourse of not only Turkish President Recep Tayyip Erdogan but also Hungarian Prime Minister Viktor Orbán and may be emerging in Israel under the leadership of Prime Minister Benjamin Netanyahu. The article finds two key features common to these three different expressions of anti-Western populism across three different religions: The blaming of ‘the West’ for domestic problems is often the result of poor domestic governance, and an accompanying authoritarian, anti-liberal turn justified by the necessity of protecting ‘the people’ from the ‘liberal’ Western powers and defending and/or rejuvenating ‘our’ civilization. As liberalism promotes global cosmopolitanism and religious diversity, non-liberal states perceive it as a threat to their sovereignty and traditional values. Consequently, they push back against Western cultural hegemony, potentially forming an anti-liberal, authoritarian discursive bloc.
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Siebert, Rudolf J., e Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, dicembre 2020. http://dx.doi.org/10.53099/ntkd4301.

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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.
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Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, ottobre 2020. http://dx.doi.org/10.47816/01.003.20.

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Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.
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