How does liberalism's dedication to distributing liberty equally make it a moral ideology? To answer this question, we need to first look at what liberty is.

This is the combined version of the first four volumes of The Moral Libertarian Horizon by TaraElla.

How does liberalism's dedication to distributing liberty equally make it a moral ideology? To answer this question, we need to first look at what liberty is. Liberty is the power an individual has over their own actions, their ability to put their ideas into action. Therefore, looking at it from a moral perspective, liberty is moral agency, i.e. the ability to act in accordance with one's moral compass. An equitable distribution of liberty therefore ensures an equitable distribution of moral agency. In this way, liberalism ensures that every individual in society has an equal share of moral agency. At this point, we need to turn to the fact that liberty (and hence moral agency) are also finite resources: if some have more, others must have less. If lords can command slaves (therefore having more liberty), slaves will not be able to act according to their own moral compass, and thus have no moral agency. Therefore, in an equal distribution of liberty (and hence moral agency), everyone can have full moral agency over their own beliefs and actions, but nobody can have moral agency over another. This, I would argue, makes liberalism the ONLY morally valid ideology. Since all human beings are morally flawed to some extent, allowing some humans to have moral agency over others is morally impermissible. Allowing a lord to command a slave as he pleases means that the slave must commit an immoral act even if the act is both objectively immoral (as in absolute truth) and known to be immoral by the slave, as long as the the act is not known to be immoral by the lord (or alternatively he is a depraved lord and does not care). This has several consequences. On an individual level, the slave would be morally responsible (at least in his conscience, and also by the laws of religion for those of us who are religious) for commiting a moral wrong, knowing that it is wrong, but not being able to resist anyway. On a societal level, it also means that those holding power can commit severe atrocities, without the moral consciences of other people acting as a brake. Which was actually how tragedies like the holocaust happened. One may be tempted to argue that, as long as we prevent having bad governments by being vigilant voters and by putting in place national and international regulations, nothing as bad will happen again. But this is naive, because the ability to judge if governments are good is limited by the fact that politicians often lie their way into power and manipulate the political landscape once in office. It is also still true that no human being can perfectly know the absolute truth of what is morally right or wrong, and therefore, if we simply let those in power decide for everyone, there will still be plenty of injustices, even if nowhere as great as the holocaust. The principle of Equal Moral Agency is the only thing that will prevent such injustices.

In our moral system, the post-Enlightenment Western moral system, it is generally held that people should be entirely responsible for their own actions. Indeed, I would argue that, if this principle does not hold, our whole moral system would collapse. The Moral Libertarian principle of Equal Moral Agency for every individual is a principle derived from the individual accountability requirements of the Western moral system, and seeks to prevent lack of moral accountability. Given our individualistic moral code, I believe this is the only way to ensure morality is upheld. This mean that, compared to all other available options, liberalism is still the most morally sound path for Western democratic societies going forward, and most likely to get us to the best resolution for the controversial social issues we face. The aim of this book is to illustrate more clearly the background and context in which I derived my Moral Libertarian ideas. I believe that, to truly understand an idea, we must understand its context, so that we don't take its application out of context.

When, if ever, is it permissible to intervene in a person's affairs for his or her own good? This, in essence, is the moral problem of paternalism. Many consider paternalism morally objectionable. In this book, Jason Hanna argues boldly for an alternative pro-paternalist view: that intervention is permissible so long as it serves the best interest of the person subject to it, without thereby wronging others. To Hanna, the moral debate over paternalism is most fundamentally a debate about the weight and relevance of a certain kind of reason or rationale for intervention. In arguing that paternalistic rationales provide valid and weighty reasons, Hanna considers the objections that paternalism is disrespectful, that it wrongly imposes values on people, that it violates individual rights, and that it is likely to be misapplied or abused. He argues that each of these objections fails to demonstrate that there is anything distinctively problematic about paternalism. Moreover, he attempts to situate pro-paternalism within a popular rights-based moral theory. Hanna shows that popular alternatives to pro-paternalism confront serious problems of their own, especially insofar as they attempt to distinguish permissible intervention on behalf of incompetent persons from impermissible intervention on behalf of competent adults. Although the book's central aim is to defend a moral view, it suggests how this view can be fruitfully applied in a number of real-world contexts.

Master the nurse's role in health promotion for Canadian populations and communities! Stanhope and Lancaster's Community Health Nursing in Canada, 4th Edition covers the concepts and skills you need to know for effective, evidence-informed practice. It addresses individual, family, and group health as well as the social and economic conditions that can affect the health of a community. Concise, easy-to-read chapters include coverage of the latest issues, approaches, and points of view. Written by Canadian educators Sandra A. MacDonald and Sonya L. Jakubec in collaboration with Indigenous scholar Dr. R. Lisa Bourque Bearskin, this edition makes it even easier to apply nursing principles and strategies to practice. - UNIQUE! Evidence-Informed Practice boxes illustrate how to apply the latest research findings in community health nursing. - UNIQUE! Indigenous Health: Working with First Nations Peoples, Inuit, and Métis chapter details community health nursing in Indigenous communities. - UNIQUE! Determinants of Health boxes highlight the critical factors contributing to individual or group health. - Levels of Prevention boxes give examples of primary, secondary, and tertiary prevention related to community health nursing practice. - CHN in Practice boxes in each chapter provide unique case studies to help you develop your assessment and critical thinking skills. - How To boxes use real-life examples to provide specific, application-oriented information. - Ethical Considerations boxes provide examples of ethical situations and relevant principles involved in making informed decisions in community health nursing practice. - Cultural Considerations boxes present culturally diverse scenarios that offer questions for reflection and class discussion. - Chapter Summary sections provide a helpful summary of the key points within each chapter. - NEW! NGN-style case studies are provided on the Evolve companion website. - NEW! Thoroughly updated references and sources present the latest research, statistics, and Canadian events and scenarios, including the latest Community Health Nurses of Canada (CHNC) Canadian Community Health Nursing Standards of Practice (2019 edition). - NEW! Expanded coverage of global health, global issues, and the global environment Is integrated throughout the book. - NEW! Revised Working with Working with People Who Experience Structural Vulnerabilities chapter views vulnerable populations through a social justice lens. - NEW! Enhanced content provides greater application to practice. - NEW! Further clarification of the differing roles of CHNs and PHNS is provided.

An indispensable guide through the work of the world's most influential living intellectual.

This volume addresses the complex interplay between the conditions of an agent’s personal autonomy and the constitution of her self in light of two influential background assumptions: a libertarian thesis according to which it is essential for personal autonomy to be able to choose freely how one’s self is shaped, on the one hand, and a line of thought following especially the seminal work of Harry Frankfurt according to which personal autonomy necessarily rests on an already sufficiently shaped self, on the other hand. Given this conceptual framework, a number of influential aspects within current debate can be addressed in a new and illuminating light: accordingly, the volume’s contributions range from 1) discussing fundamental conceptual interconnections between personal autonomy and freedom of the will, 2) addressing the exact role and understanding of different personal traits, e.g. Frankfurt’s notion of volitional necessities, commitments to norms and ideals, emotions, the phenomenon of weakness of will, and psychocorporeal aspects, 3) and finally taking into account social influences, which are discussed in terms of their ability to buttress, to weaken, or even to serve as necessary preconditions of personal autonomy and the forming of one’s self. The volume thus provides readers with an extensive and most up-to-date discussion of various influential strands of current philosophical debate on the topic. It is of equal interest to all those already engaged in the debate as well as to readers trying to get an up-to-date overview or looking for a textbook to use in courses.

What is the moral criterion for those who hold power positions and authority in governments, corporations, and institutions? Ahn answers this question by presenting the concept of the positional imperative. The positional imperative is an executive moral norm for those who hold power positions in political and economic organizations. By critically integrating the Neo-Kantian reconstructionism of Jurgen Habermas with the Neo-Augustinian reconstructionism of Reinhold Niebuhr, through the method of "co-reconstruction," Ahn identifies the positional imperative as an executive moral norm embedded in all power positions: "Act in such a way not only to abide by laws, but also to come by the approvals of those affected by your positional actions." By uncovering this executive moral norm, Ahn argues that a position holder is not just a professional working for the system, but a moral executive who is willing to take the responsibility of his or her positional actions.

This set collects together a vital selection of works on Existentialism, including the key Introduction to the New Existentialism by Colin Wilson. Some of the titles were early works written as this new philosophy spread into the English language, while others are more recent examinations.