This chapter examines economic rationalism, a discourse of environmental problem solving which builds on its advances in all areas of political life to generate alternatives to and remedies for the pathologies it identifies in both administration and liberal democratic governance. Economic rationalism may be defined by its commitment to the intelligent deployment of market mechanisms to achieve public ends. It differs from administrative rationalism in its hostility to environmental management by government administrators — except in establishing the basic parameters of designed markets. The chapter first considers the issue of privatization and private property rights before discussing less radical strands that stress market incentives but not necessarily private property. It also describes the discourse analysis of economic rationalism and concludes with an assessment of the limitations of economic rationalism, including its treatment of government.
Economic rationalism involves the intelligent deployment of market instruments to achieve public ends such as environmental protection and resource conservation. The instruments in question can involve the establishment of private property rights in land, air, and water; “cap and trade” markets in pollution rights (emissions trading); tradeable quotes in resources such as fish; green taxes, such as a carbon tax; and the purchase of offsets to compensate for environmentally damaging behavior. These instruments have been adopted in many countries, though with some resistance from those who believe there is more to life than economic reasoning.
This chapter examines Marxism as a normative political theory. It begins with a discussion of two strands of contemporary analytic Marxism’s critique of, and alternative to, liberal theories of justice. One strand rejects the very idea of justice. According to Marxists, justice seeks to mediate conflicts between individuals, whereas communism overcomes those conflicts, and hence overcomes the need for justice. The second strand shares liberalism’s emphasis on justice, but rejects the liberal belief that justice is compatible with private ownership of the means of production. Within this second strand, there is a division between those who criticize private property on the grounds of exploitation, and those who criticize it on the grounds of alienation. The chapter also explores non-Marxist conceptions of social democracy and social justice before concluding with an overview of the politics of Marxism.
This chapter examines the key ideas and concepts of ‘classical’ anarchist thinkers. Among the ideas associated with anarchism are: a belief in the potential of human nature, and a corresponding critique of arbitrary authority; a refusal of state authority; a rejection of the institution of private property; militant atheism; and an emphasis on the importance of revolutionary politics. The chapter first considers how anarchist views on human nature, the state, political action, private property, and religion vary, and where possible, what unites them. It then discusses recent critical responses to anarchism, particularly ‘post-anarchism’, and specific historical examples of anarchism. It also analyses the extent to which anarchism can be regarded as a cohesive political ideology.
This chapter examines and defends the relevance of John Locke's writings as political philosophy. Locke's political philosophy continues to have an enormous impact on the framing and the pursuit of liberal ideas in modern political thought — ideas about social contract, government by consent, natural law, equality, individual rights, civil disobedience, and private property. The discussion and application of Locke's arguments is thus an indispensable feature of political philosophy as it is practised today. After providing a short biography of Locke, the chapter considers his views on equality and natural law, property, economy, and disagreement, as well as limited government, toleration, and the rule of law. It concludes with an assessment of Locke's legacy as a political thinker.