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In conclusion, this Article examines the evolution of liberal individualism and maternalism at the close of the twentieth century and the start of the twenty-first century.
Liberal individualism counterbalances its emphasis on self-interest with an ethical view of human agents as having inherent value, dignity, and rights.
Loury's confusion about the law leads to a second, more philosophical mistake: He fails to appreciate how liberal individualism bolsters the case for allowing (but never mandating) affirmative action.
This alternative tradition, given its deepest modern expression by Rousseau but with roots in Aristotle's philosophy and the civic republicanism of the Renaissance, is deeply suspicious of liberal individualism.
finds the roots of Catholic social doctrine in the works of certain early 19th-century Catholic thinkers in France and Germany who stressed social solidarity and the importance of associations in reaction to liberal individualism and state centralism.
He sees the individual as emerging in and through a process on which he builds an alternative to liberal individualism.
He covers the foundation of liberal individualism and the idealist response, Bosanquet's theory of rights and its social ontology in terms of teleology, the individual and the general will, and in society and the state, and assesses the nature, authority and ascription of Bosanquet's theory rights, including an assessment of whether it is an alternative or a development.
The alternative posed by Aarons appears to be a reinvigoration and renewal of that social-democratic tradition which has historically staked out a position somewhere between communist collectivism and liberal individualism.
There is more than a little anxiety evident in the assertion by the distinguished Italian jurist Carlo Gabba that liberal individualism of the sort employed by Po[ddot{e}]t's defenders would lead to "an abstract type of human being, without nationality, history, or sex.
Over against the contemporary proponents of liberal individualism, S.
She draws on contemporary feminist theorising of the social contract and of the liberal individualism of the universal male subject, to work through phallocentric oppositions in neo-classical discourse.
Nussbaum's expansive conception of liberal individualism is profoundly radical and humanistic.

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