At the start of the new millennium there has been a growing
awareness that traditional political institutions and ideologies do
not correspond to the demands and aspirations held by many
individuals and groups. Ideals and interests previously without
much impact on the political debate have gained access to the
public arena. These new claims include demands for recognition of
homosexuals and their rights, affirmation of the particularities of
indigenous peoples, sensitivity to the cultures and languages of
immigrants, respect for children and their needs, solidarity with
people of the developing countries and their fight for
independence, care for nature, animals, attention to the social
status of women, and so on. As a consequence, many governments now
regulate and support many different conceptions of the good life
and its virtues.
In this volume, schematically divided into two parts, Ludvig
Beckman challenges the common view that support for the good life,
the politics of virtue, is in conflict with liberal principles. In
clear, analytical language he addresses the question of what a
state should do. Chapter 1 attempts to specify the meaning of
"liberalism"; chapter 2 discusses the meaning of tolerance and
makes more specific the notion of "virtue"; chapters 3 and 4 assess
ethical and political liberalism as exemplified by the writings of
Ronald Dworkin and John Rawls. In part two, chapter 5 discusses the
clash between norms of justice and conceptions of virtue in the
family; chapter 6 explores the meaning of the idea of an ethically
neutral state; chapter 7 explores three different arguments for the
neutral state as found in the work of Ronald Dworkin; chapter 8
presents an analysis of the idea of the neutral state with the
theory of John Rawls put under scrutiny; chapter 9 explains why the
attempt to justify the neutral state by referring to modified
skepticism fails and proposes a distinction between being skeptical
and being critical.
Participating in the current debate on communitarianism, "The
Liberal State and the Politics of Virtue" will be particularly
interesting to people engaged in the public debate on ethics,
morality and the state. It will also be of interest to teachers and
researchers in the fields of politics and philosophy.
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