“Postmodernism” denotes efforts to replace foundationalist philosophy with contextu‐alist, immanentist forms of reason. “Postlibertarianism” denotes efforts to transcend contemporary minimal statism, questioning both its “libertarian” moral superstructure and its underlying consequentialist claims and seeking to determine whether the latter can be generalized in a way that displaces the former. Efforts to reach minimal‐statist conclusions by postmodern means seem bound to aggravate the problem that plagues contemporary minimal statism: its failure to be true to its consequentialist foundations, reflected in its long‐standing (...) devotion to dubious arguments for the intrinsic good of laissez‐faire capitalism. For postmodernism fosters the illusion that one can do without any foundations at all. Rather than recovering its consequentialist roots, therefore, postmodern minimal statism tends to rely unquestioningly on the normative foundations already accepted by the libertarian “speech community,” neither responding to alternative interpretations of the value of liberty, nor transcending the arid conversation of “liberty” in favor of investigations of the real world of contemporary capitalism and the welfare state. (shrink)

How can one examine the sources of people's beliefs, tastes, and preferences without falling into the self‐refuting determinism that has so often characterized the most systematic theory of preferences, Marxism? Cultural Theory's attempt to do so posits five anthropologically derived, competing “ways of life"— individualism, egalitarianism, hierarchism, fatalism, and withdrawal from social life—that are intended to apply to all forms of culture and, therefore, to provide a universal framework for explaining people's preferential biases. Richard Ellis's defense of Cultural Theory, however, (...) does not adequately address the concerns expressed in my critique of it. Ellis fails to instance a single case of a premodern culture containing the five ways of life; he does not show that exclusivist premodern versions of “individualism” and “egalitarianism” are more than superficially comparable to the inclusive modern variants of these alleged universals; and he adds new evidence to support my claim that in modern societies, people's preferences are largely unlinked to the particular social relations identified by Cultural Theory. While Ellis overtly denies that Cultural Theory is deterministic, his search for links between preferences and social relations shows that this denial cannot be sustained.Cultural Theory's reductionism stems from its neglect of historically contingent cultural traditions that thwart a priori attempts to predict culture. This ahistori‐cism transforms a myopic view of American politics as a battle of egalitarianism against individualism into a timeless truth, providing ideological self‐affirmation for “individualists” but diminishing the prospects for being able to explain or criticize individualism—or any other political preference. (shrink)

Postlibertarianism means abandoning defenses of the intrinsic justice of laissez?faire capitalism, the better to investigate whether the systemic consequences of interfering with capitalism are severe enough to justify laissez?faire. Any sound case for laissez?faire is likely to build on postlibertarian research, for the conviction that laissez?faire is intrinsically just rests upon unsound philosophical assumptions. Conversely, these assumptions, if sound, would make empirical studies of capitalism by libertarian scholars superfluous. Moreover, postmodern approaches to ?libertarianism? perpetuate the same assumptions, in the guise (...) of a critique of the rationalist hubris that has supposedly led to the tragedies of the twentieth century. The ?libertarian? and postmodernist critics of postlibertarianism either ignore the assumptions undergirding their views, or they contend that these assumptions are not necessary when ?freedom? and ?morality? are properly defined. The latter contention amounts to an attempt to define the challenge to ?libertarianism? out of existence. (shrink)

This paper attempts to delineate some of the principal features and tasks of a politics of postmodernity. An attempt is made in the first part of the paper to reflect on the democratic revolutions of 1989 in Eastern Europe and to discern what lessons they might have to offer. What is called for, it is maintained, is a renewed theory of democracy and, more particularly, a reformulation of traditional liberalism. In the second part of the paper the author seeks to (...) suggest how such traditional liberal concepts as the individual, reason, universality, and freedom can be reformulated in a genuinely postmetaphysical, postmodern fashion. (shrink)

Jeffrey Friedman broaches a number of criticisms of Libertarianism as a conceptual basis for opposing the extensive modern welfare state, examining several variants and concluding that they are fundamentally unsupported. He opts for a “consequentialist” view of foundations. Nevertheless, he thinks that the modem welfare state is subject to effective critique along such lines. But rational contractarian individualism works and does provide foundations for libertarianism, while “consequentialism” is an ill‐defined theory.that is quite unpromising for the proposed critique; nevertheless, Friedman's empirical (...) and economic critique of the welfare state is valid. (shrink)

The goal of the left has been predominantly libertarian: the realization of equal individual freedom. But now, with the demise of leftist hope for radical change that has followed the collapse of ?really existing?; socialism, the world is converging on a compromise between capitalism and the leftist impulse. This compromise is the democratic, interventionist welfare state, which has gained new legitimacy by virtue of combining a ?realistic?; acceptance of the unfortunate need for the market with an attempt to libertarianize capitalism (...) as much as possible, by intervening in its operation and redistributing the wealth it produces. Since the neoliberal economic critique of socialism seems to have been borne out by the events of 1989, neoliberal economists might now be expected to provide a similar critique of the new interventionist consensus. Yet there are few signs of their interest in doing so. This might be due to their acceptance of an erroneous interpretation of liberty which equates it with capitalist property relations, and which, they believe, provides an overarching moral justification for their opposition to state intervention in the market. Acceptance of this moralistic, ?libertarian?; version of neoliberalism may obscure the need for a synthetic critique of the new consensus which would integrate the many extant consequentialist arguments against it. Before reviewing the libertarian motives behind both socialism and intervention?ism, criticisms of moralistic neoliberal ?libertarianism?; are offered. These are intended to clear the way for a consequentialist critique of the interventionist welfare state. Finally, it is suggested that the problems with such a critique point toward a different project: a critique of the culture that gives rise to interventionism. (shrink)