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  1. After libertarianism: Rejoinder to Narveson, McCloskey, Flew, and Machan.Jeffrey Friedman - 1992 - Critical Review: A Journal of Politics and Society 6 (1):113-152.
    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 (...)
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  • Postlibertarianism is not libertarianism: Rejoinder to Nove.Jeffrey Friedman - 1992 - Critical Review: A Journal of Politics and Society 6 (4):605-609.
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  • Questions for postlibertarians: Reply to Friedman.Alec Nove - 1992 - Critical Review: A Journal of Politics and Society 6 (4):601-603.
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  • Towards a metamodern academic study of religion and a more religiously informed metamodernism.Michel Clasquin-Johnson - 2017 - HTS Theological Studies 73 (3):1-11.
    The academic study of religion has long enjoyed a variety of philosophies and methodologies. A new entrant to this list has now arisen: metamodernism. This article examines the claims of metamodernism and makes an initial attempt to relate it to the academic study of religion, both in its guise as Religious Studies and, more tentatively, as the Theological sciences. Metamodernism, with its emphasis on oscillation and simultaneity, shows great promise as an explanatory framework to understand certain current religious developments, such (...)
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  • “Instincts into sacred cows”: Are hermeneutical universalsreducibleto agreement? Reply to Friedman.Ingrid Harris - 1994 - Critical Review: A Journal of Politics and Society 8 (1):113-136.
    Jeffrey Friedman's claim that arbitrariness is the inevitable result of the rejection of objectivist notions of truth misses its mark because it is based on a sense of ?agreement? that is radically at odds with the concept of agreement at work in hermeneutical practice. The rationalist notion of truth Friedman upholds cannot escape the need for agreement any more than the hermeneutical notion; the central distinction between the two senses of ?agreement? is the distinction between coercion and consent. Hermeneutical practice (...)
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  • Economic consequentialism and beyond.Jeffrey Friedman - 1994 - Critical Review: A Journal of Politics and Society 8 (4):493-502.
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  • “Instincts into sacred cows”: Are hermeneutical universalsreducibleto agreement? Reply to Friedman.Ingrid Harris - 1994 - Critical Review: A Journal of Politics and Society 8 (1):113-136.
    Jeffrey Friedman's claim that arbitrariness is the inevitable result of the rejection of objectivist notions of truth misses its mark because it is based on a sense of “agreement” that is radically at odds with the concept of agreement at work in hermeneutical practice. The rationalist notion of truth Friedman upholds cannot escape the need for agreement any more than the hermeneutical notion; the central distinction between the two senses of “agreement” is the distinction between coercion and consent. Hermeneutical practice (...)
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