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This book is a major contribution to the current theory of liberalism by an eminent political theorist. It challenges the views of such theorists as Rawls, Dworkin, and Ackerman who believe that the essence of liberalism is that it should remain neutral concerning different ways of life and individual conceptions of what is good or valuable. Professor Galston argues that the modern liberal state is committed to a distinctive conception of the human good, and to that end has developed characteristic institutions and practices - representative governments, diverse societies, market economies, and zones of private action - in the pursuit of specific public purposes that give unity to the liberal state. These purposes guide liberal public policy, shape liberal justice, require the practice of liberal virtues, and rest on a liberal public culture. Consequently the diversity characteristic of liberal societies is limited by their institutional, personal, and cultural preconditions.

Present-day challenges to liberal democracy call on leaders to make growth more inclusive, address fraught social and cultural issues frankly, and manage the tensions of political life The Great Reces

This multi-authored book explores the ways that many influential ethical traditions - secular and religious, Western and non-Western - wrestle with the moral dimensions of poverty and the needs of the poor. These traditions include Buddhism, Christianity, Confucianism, Hinduism, Islam, and Judaism, among the religious perspectives; classical liberalism, feminism, liberal-egalitarianism, and Marxism, among the secular; and natural law, which might be claimed by both. The basic questions addressed by each of these traditions are linked to several overarching themes: what poverty is, the particular vulnerabilities of high-risk groups, responsibility for the occurrence of poverty, preferred remedies, how responsibility for its alleviation is distributed, and priorities in the delivery of assistance. This volume features an introduction to the types, scope, and causes of poverty in the modern world and concludes with Michael Walzer's broadly conceived commentary, which provides a direct

William Galston is a distinguished political philosopher whose work is informed by the experience of having also served from 1993–5 as President Clinton's Deputy Assistant for Domestic Policy. He is thus able to speak with an authority unique amongst political theorists about the implications of advancing certain moral and political values in practice. The foundational argument of this 2002 book is that liberalism is compatible with the value pluralism first espoused by Isaiah Berlin. William Galston defends a version of value pluralism - liberal pluralism - and argues, against the contentions of John Gray and others, that it undergirds a kind of liberal politics that gives weight to the ability of individuals and groups to live their lives in accordance with their deepest beliefs about what gives meaning and purpose to life.

The Practice of Liberal Pluralism defends a theory, liberal pluralism, which is based on three core concepts - value pluralism, political pluralism, and expressive liberty - and explores the implications of this theory for politics. Liberal pluralism helps clarify some of the complexities of real-world political action and points toward a distinctive conception of public philosophy and public policy. It leads to a vision of a good society in which political institutions are active in a delimited sphere and in which, within broad limits, families, civil associations, and faith communities may organize and conduct themselves in ways that are not congruent with principles that govern the public sphere. The final section of the book defends liberal pluralism against attacks that it is internally incoherent or that it denies, without justification, key theological premises. Written in a nontechnical style, this book should appeal to professionals in philosophy, political science, law, and

William Galston is a distinguished political philosopher whose work is informed by the experience of having also served from 1993–5 as President Clinton's Deputy Assistant for Domestic Policy. He is thus able to speak with an authority unique amongst political theorists about the implications of advancing certain moral and political values in practice. The foundational argument of this 2002 book is that liberalism is compatible with the value pluralism first espoused by Isaiah Berlin. William Galston defends a version of value pluralism - liberal pluralism - and argues, against the contentions of John Gray and others, that it undergirds a kind of liberal politics that gives weight to the ability of individuals and groups to live their lives in accordance with their deepest beliefs about what gives meaning and purpose to life.

An activist as well as an intellectual, Galston (public policy, U. of Maryland) writes about such matters as strategic challenges facing the Democratic Party, a progressive perspective for parents, an

The Practice of Liberal Pluralism defends a theory, liberal pluralism, which is based on three core concepts - value pluralism, political pluralism, and expressive liberty - and explores the implications of this theory for politics. Liberal pluralism helps clarify some of the complexities of real-world political action and points toward a distinctive conception of public philosophy and public policy. It leads to a vision of a good society in which political institutions are active in a delimited sphere and in which, within broad limits, families, civil associations, and faith communities may organize and conduct themselves in ways that are not congruent with principles that govern the public sphere. The final section of the book defends liberal pluralism against attacks that it is internally incoherent or that it denies, without justification, key theological premises. Written in a nontechnical style, this book should appeal to professionals in philosophy, political science, law, and

This multi-authored book explores the ways that many influential ethical traditions - secular and religious, Western and non-Western - wrestle with the moral dimensions of poverty and the needs of the poor. These traditions include Buddhism, Christianity, Confucianism, Hinduism, Islam, and Judaism, among the religious perspectives; classical liberalism, feminism, liberal-egalitarianism, and Marxism, among the secular; and natural law, which might be claimed by both. The basic questions addressed by each of these traditions are linked to several overarching themes: what poverty is, the particular vulnerabilities of high-risk groups, responsibility for the occurrence of poverty, preferred remedies, how responsibility for its alleviation is distributed, and priorities in the delivery of assistance. This volume features an introduction to the types, scope, and causes of poverty in the modern world and concludes with Michael Walzer's broadly conceived commentary, which provides a direct

At the mid-point of the twentieth century, many philosophers in the English-speaking world regarded political and moral philosophy as all but moribund. Thinkers influenced by logical positivism believ

War After September 11 considers the just aims and legitimate limits of the United States' response to the terrorist attacks of September 11, 2001.

Presented by Gehring (philosophy and public policy, U. of Maryland), six essays examine legal and political issues arising from President Bush's prosecution of the "war on terror." Included are calls

The spread of new information and communications technologies during the past two decades has helped reshape civic associations, political communities, and global relations. In the midst of the inform

Voter turnout was unusually high in the 2004 U.S. presidential election. At first glance, that level of participation —largely spurred by war in Iraq and a burgeoning culture war at home —might look l

Voter turnout was unusually high in the 2004 U.S. presidential election. At first glance, that level of participation —largely spurred by war in Iraq and a burgeoning culture war at home —might look l