While Smith thought the state should be restricted to questions of commutative justice, he didn’t think other aspects of ethics were merely matters of taste.
In his first essay in a new series on John Locke, Smith explains some essential features of Locke’s case for private property.
Some people express disdain for “consumers” and “consumption,” but being a consumer is really just going about the business of living.
Is there a contradiction in forbidding aggression against persons and permitting people to defend their property with physical force? Not so, argues D’Amato.
Are libertarians begging the question when they talk about what counts as aggression? Not so, argues D’Amato.
Smith discusses Locke’s view of the original commons, before the institution of private property.
In his review of “On Inequality,” Kuznicki argues that Frankfurt’s short book repudiates some foundational ideas in economics and is the worse for it.
Athenian banks afforded women and slaves a chance at economic autonomy. This was possible because of lax enforcement of laws restricting their economic liberty.
For libertarians, property rights are deeply linked with our rights to bodily integrity, but for leftists, property rights aren’t seen as particularly important.
Smith continues his discussion of how the theory of private property changed over the centuries.
We reject the idea that some people are born superior to others, with a right to rule them. What, then, if anything, justifies a state’s power over its citizens?
Personal freedom in ancient Athens was tied up with economic freedom, including free trade and free immigration.
Libertarian scholars should engage with the past on its own terms. That means seeing beyond boringly obvious historical manifestations of sexism and racism.
Smith contrasts the modern secular approach to private property with the traditional Christian theory.
Athens, for all its flaws, was a beacon of personal liberty in the ancient world.
Evolutionary psychology is not a “psychology of freedom.”
Commutative justice has some peculiar features not shared by the other virtues in Adam Smith’s moral system.
Does the modern libertarian movement have any significant similarities to the early Christian movement? Smith explores this intriguing possibility.