Libertarians needn’t resort to hypothetical examples of extremely unusual people to defend individual autonomy, argues Hobart.
Smith explains the basic tenets of deism and why it posed a political threat.
Housework isn’t compensated with wage payments or counted in GDP. Is that a problem? And if so, who should solve it?
Mueller introduces a series of posts about Adam Smith, giving a broad overview of his thought and situating him relative to other thinkers.
Victoria Woodhull was a political radical in the free love movement and the first woman to run for president.
Smith explains the origins of deism and its basic ideas.
Dale argues we need a Hayekian social safety net to prevent infanticide.
Smith explains some tactics that early freethinkers used in the attempt to avoid punishment for blasphemy and other religious crimes.
Smith explores Shaftesbury’s defense of ridicule and satire in matters of religion.
Smith explains how some leading Christian theologians justified the death penalty for heretics and blasphemers.
Moses Harman, publisher of Lucifer, the Light Bearer, was an important figure in the ninteenth century free love, anarchist, and feminist movements.
Gurri discusses the concepts of pluralism and monism in politics and the social sciences.
Smith explains the similarities between medieval heresy and our modern notion of treason against the state.
There are workable alternatives to the welfare state operating in America today.
Sex radicals Angela and Ezra Haywood published the periodical The Word, often battling censors in their effort to get government out of the bedroom.
Augustine argued that religious persecution was justified when done in the interest of the salvation of those persecuted.
Progressive-Era reforms reflected sexist and racist beliefs, contrasting against classical liberalism’s “analytical egalitarianism.”
Smith discusses the common argument that atheists cannot be moral and so should not be legally tolerated.
Dale recounts the history of the legal presumption of innocence, drawing connections to the “just world” fallacy and the legal status of women and minorities.
Smith begins his series on the historical relationship between religious skepticism and libertarianism.
Some feminists call for unlibertarian laws. Brown argues the best response is not to abandon feminism, but to build a libertarian alternative.
Smith discusses what Mandeville meant in saying that private vices produce public benefits, and how Hutcheson criticized that theory.
Smith discusses Mandeville’s defense of legal prostitution and other vices.
Stressing the anti-centralization impulse in libertarianism, D’Amato envisions a future without bureaucratic central planners—socialist or corporate.
Smith explains why Mandeville’s ideas about vice made him one of the most notorious writers of his time.