Liberal regimes shape the ethical outlooks of their citizens, relentlessly influencing their most personal commitments over time. On such issues as abortion, homosexuality, and women's rights, many religious Americans feel pulled between their personal beliefs and their need, as good citizens, to support individual rights. These circumstances, argues John Tomasi, raise new and pressing questions: Is liberalism as successful as it hopes in avoiding the imposition of a single ethical doctrine on all of society? If liberals cannot prevent the spillover of public values into nonpublic domains, how accommodating of diversity can a liberal regime actually be? To what degree can a liberal society be a home even to the people whose viewpoints it was formally designed to include? To meet these questions, Tomasi argues, the boundaries of political liberal theorizing must be redrawn. Political liberalism involves more than an account of justified state coercion and the norms of democratic deliberation. Political liberalism also implies a distinctive account of nonpublic social life, one in which successful human lives must be built across the interface of personal and public values. Tomasi proposes a theory of liberal nonpublic life. To live up to their own deepest commitments to toleration and mutual respect, liberals, he insists, must now rethink their conceptions of social justice, civic education, and citizenship itself. The result is a fresh look at liberal theory and what it means for a liberal society to function well.

Beyond Justice as Fairness: Rethinking Rawls from a Cross-Cultural Perspective, by Paul Nnodim, explores the three foundational topics in Rawls’s theories of justice—social justice, multiculturalism, and global justice—while deconstructing ideas of democratic citizenship, public reason, and liberal individualism latent in Rawls’s treatment of these subjects to uncover their cultural and historical underpinnings. Furthermore, it investigates whether these ideas are compatible with the concept of the person in a non-Western context.

This text offers an intervention into the debate between communitarianism and liberalism. It argues for a theory of "contexts of justice" that leads beyond the confines of the debate as it has been understood and posits the possibility of a new conception of social and political justice.

"In the Shadow of Justice tells the story of how liberal political philosophy was transformed in the second half of the twentieth century under the influence of John Rawls. In this first-ever history of contemporary liberal theory, Katrina Forrester shows how liberal egalitarianism--a set of ideas about justice, equality, obligation, and the state--became dominant, and traces its emergence from the political and ideological context of the postwar United States and Britain. In the aftermath of the civil rights movement and the Vietnam War, Rawls's A Theory of Justice made a particular kind of liberalism essential to political philosophy. Using archival sources, Forrester explores the ascent and legacy of this form of liberalism by examining its origins in midcentury debates among American antistatists and British egalitarians. She traces the roots of contemporary theories of justice and inequality, civil disobedience, just war, global and intergenerational justice, and population ethics in the 1960s and '70s and beyond. In these years, political philosophers extended, developed, and reshaped this liberalism as they responded to challenges and alternatives on the left and right--from the New International Economic Order to the rise of the New Right. These thinkers remade political philosophy in ways that influenced not only their own trajectory but also that of their critics. Recasting the history of late twentieth-century political thought and providing novel interpretations and fresh perspectives on major political philosophers, In the Shadow of Justice offers a rigorous look at liberalism's ambitions and limits."--

A provocative new vision of free market capitalism that achieves liberal ends by libertarian means Can libertarians care about social justice? In Free Market Fairness, John Tomasi argues that they can and should. Drawing simultaneously on moral insights from defenders of economic liberty such as F. A. Hayek and advocates of social justice such as John Rawls, Tomasi presents a new theory of liberal justice. This theory, free market fairness, is committed to both limited government and the material betterment of the poor. Unlike traditional libertarians, Tomasi argues that property rights are best defended not in terms of self-ownership or economic efficiency but as requirements of democratic legitimacy. At the same time, he encourages egalitarians concerned about social justice to listen more sympathetically to the claims ordinary citizens make about the importance of private economic liberty in their daily lives. In place of the familiar social democratic interpretations of social justice, Tomasi offers a "market democratic" conception of social justice: free market fairness. Tomasi argues that free market fairness, with its twin commitment to economic liberty and a fair distribution of goods and opportunities, is a morally superior account of liberal justice. Free market fairness is also a distinctively American ideal. It extends the notion, prominent in America's founding period, that protection of property and promotion of real opportunity are indivisible goals. Indeed, according to Tomasi, free market fairness is social justice, American style. Provocative and vigorously argued, Free Market Fairness offers a bold new way of thinking about politics, economics, and justice—one that will challenge readers on both the left and right.

Modern liberal democracy has been acclaimed by many Westerners as the world's greatest political system yet. However, it is increasingly clear from social science research and international politics that it has an alienating effect on many both within and without. The roots of this alienation lie in liberal political philosophy, with its individualistic assumptions, and the recent movement toward communitarianism has recognized this issue and sought to reject some of liberalism's damaging assumptions. However, this communitarianism as yet lacks a more positive shape, an identity apart from its critique of liberalism. This can be found in communitarian role pluralism, the voluntary assumption of multiple social roles by a given individual, along with their associated obligations. The coupling of an obligation-based approach to sociality--which is unmistakably communitarian--with role pluralism would promote empathy among individuals in society by helping them better understand the ups and downs of those who surround them. This will ultimately build relationships among individuals and lower the alienation which now plagues modern liberal democracy. This is demonstrated by application in three international situations.

Beyond Rawls engages one of the most provocative and influential developments in contemporary political philosophy. Focusing on the idea- as opposed to a single conception- of purely "political" liberalism, Shaun Young examines the work of a number of prominent political liberals, and concludes that as it presently manifests itself, the concept of political liberalism cannot achieve its stated goals.

In Beyond Political Liberalism: Toward a Post-Secular Ethics of Public Life, Troy Dostert offers a critical examination of political liberalism, the approach to liberal political theory advanced most forcefully in the later work of John Rawls. Political liberalism's defenders claim that an overlapping consensus of shared values holds out the strongest prospects for regulating democratic politics in light of our moral diversity. Dostert contends, however, that the attempt to establish such a consensus in fact works to restrict and control the presence of religious and other moral perspectives that can ennoble and invigorate public life. Dostert argues that there is a steep price to be paid for this conception of politics, for what results is a political vision characterized by a profound distrust and fear of citizens' comprehensive convictions - the animating source of many citizens' political activity. He suggests that a post-secular ethics is a more appropriate response to moral diversity than restricting and managing the presence of religion and other moral perspectives in public life. of public discourse, as political liberalism counsels, but by encouraging dialogic practices such as forbearance, discipline, creativity, and sincerity. Such practices allow us to negotiate our moral disagreements in a spirit of mutuality, while also remaining open to discovering new formulations of worthwhile political ideals. By drawing on the religious witness of the civil rights movement and the work of theologian John Howard Yoder, Dostert elucidates these core dialogic practices and illustrates their value through a consideration of the contemporary debates surrounding international debt relief and abortion. Challenging the secular presuppositions of contemporary liberal political theory, Beyond Political Liberalism will appeal to scholars in political philosophy and contemporary theology. It will also interest religious communities and parishes dedicated to political activity.

There is growing recognition around the globe that people's fundamental human rights are being imperiled in a world economy that is being driven by multinationals, investors, and banks. The 'race to the bottom' and insatiable greed has intensified poverty and economic inequalities, fueled migration, and rapidly accelerated environmental degradation. The fates of all nations are interdependent and even though the U.S. is the prime driver of the new economy, Americans have likewise experienced declines over the past decades. Blau and Moncada outline the fundamental human rights that all people are entitled to and the important role that nations have in upholding these rights. Americans find it somewhat difficult to accept the basic premise of human rights because liberalism, as a social, political, and economic ethos powerfully undercuts the premise of human rights. American liberalism highlights the efficacy of individual achievement and individual autonomy, thereby promoting the idea that people have no rights to security. . Human rights, in contrast to the liberal ethos, asserts that all humans have inalienable rights, including rights to a job, housing, social security, education, and a cultural, racial or ethnic identity. Under the conditions of a turbulent global economy, human rights need to be granted the highest standing. The authors consider global capitalism, as well as the role of the global media, and the problematic relationship between the state and society in America. In the final chapter, we review the many currents of transformative movements that are promoting a more equitable, fairer, and more egalitarian world.