The post-liberalisms presently on offer are not as serious as either their advocates hope or their critics fear.
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They bet the house on "double liberalism"—free markets in economics and libertarianism in social policy—without grappling with the negative consequences of both liberalisms for a lot of poor people.
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His examination of The Economist's pronouncements and of the policies of those who heeded them yields, in effect, a study of several liberalisms as they have been widely practiced in the course of a hundred and seventy-five years.
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Raz, Joseph (1987), "Autonomy, Toleration, and the Harm Principle", in Issues in Contemporary Legal Philosophy, edited by Ruth Gavison, Oxford University Press, pp. 313–33 Martha Nussbaum (2011) notes that elsewhere Larmore (1997) argues that "these views involve controversial ideals of the good life, or views about 'the ultimate nature of the human good.'" For Nussbaum, perfectionist liberalism "is a species of a genus of liberal views that might be called “comprehensive liberalisms”" as opposed to "political" or "public" liberalisms. All perfectionist liberalisms are therefore comprehensive while not all comprehensive liberalisms are perfectionist.
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Liberalisms in the Nineteenth-Century Netherlands Reformed Church. In B. Becking (ed.), Orthodoxy, Liberalism, and Adaptation.
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Schell sees the 'taming of violence' being written into liberalisms 'genetic code'. His example is the Civil Rights Movement in the USA. Although he sees nonviolent action being only 'curative' or reforming of a liberal democratic system.
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Moritz Klotz (6 August 1813 – 11 August 1892) was a Berlin judge who became a politician in Prussia and, after 1871, in Germany. His unusually long political career provides a line of continuity between the idealistic liberalisms of 1848 and the political liberalism that manifested itself in Germany after unification.
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Contending liberalisms in world politics: ideology and power (2001), James L. Richardson, pp. 38–41 John Rawls' principal work A Theory of Justice (1971) can be considered a flagship exposition of social liberal thinking, advocating the combination of individual freedom and a fairer distribution of resources. According to Rawls, every individual should be allowed to choose and pursue his or her own conception of what is desirable in life, while a socially just distribution of goods must be maintained. Rawls argued that differences in material wealth are tolerable if general economic growth and wealth also benefit the poorest.
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Povinelli’s work has focused on developing a critical theory of late liberalism that would support an anthropology of the otherwise. This critical task is animated by a critical engagement with the traditions of American pragmatism and continental immanent critique and grounded in the circulation of values, materialities, and socialities within settler liberalisms. Her first two books examined the governance of the otherwise in late liberal settler colonies from the perspective of the politics of recognition. In particular, they focused on impasses within liberal systems of law and value as they meet local Australian indigenous worlds, and the effect of these impasses on the development of legal and public culture in Australia.
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An eminent case of a comprehensive, yet non-perfectionist liberal theory is Lockean libertarianism, which is build on the ideal of self-ownership rather than on a conception of the good life. For Nussbaum "liberalisms that base political principles on some comprehensive doctrine about human life" cover "not only the political domain but also the domain of human conduct generally.". Furthermore, they depart from non-comprehensive (i.e. political or public reason) liberalism in grounding their political principles in a theory of the good (life), while the latter takes an allegedly "neutral" stance which is supposed to be compatible with all kinds of (reasonable) theories of the good (life).
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