- Title Pages
- Notes on Contributors
- Introduction The Quest for a Post‐Liberal Public Philosophy
- 1 The Retrieval of Civic Virtue: A Critical Appreciation of Sandel's Democracy's Discontent
- 2 Virtue <i>En Masse</i>
- 3 Reworking Sandel's Republicanism
- 4 Political Economy and the Politics of Virtue: US Public Philosophy at Century's End
- 5 The Encumbered American Self
- 6 A Public Philosophy for the Professional‐Managerial Class
- 7 Notes of a Jewish Episcopalian: Gender as a Language of Class; Religion as a Dialect of Liberalism
- 8 A Defense of Minimalist Liberalism
- 9 Michael Sandel and Richard Rorty: Two Models of the Republic
- 10 Liberal Egalitarianism and Civic Republicanism: Friends or Enemies?
- 11 Moral Status and the Status of Morality in Political Liberalism
- 12 Sandel's Liberal Politics
- 13 Michael Sandel's America
- 14 Moral Dialogues: A Communitarian Core Element<sup>1</sup>
- 15 Can This Republic Be Saved?
- 16 Civic Republicanism and Civic Pluralism: The Silent Struggle of Michael Sandel
- 17 Living With Difference
- 18 Unencumbered Individuals and Embedded Selves: Reasons to Resist Dichotomous Thinking in Family Law
- 19 The Right of Privacy in Sandel's Procedural Republic
- 20 Gay Marriage and Liberal Constitutionalism: Two Mistakes
- 21 Fusion Republicanism
- 22 Corporate Speech and Civic Virtue
- 23 Federalism as a Cure for Democracy's Discontent?
- 24 Reply to Critics
Sandel's Liberal Politics
Sandel's Liberal Politics
- (p.159) 12 Sandel's Liberal Politics
- Debating Democracy's Discontent
- Oxford University Press
Sandel retains the primal liberal attachment to individual flourishing as the proper end of life. On Sandel’s view, Rawls’s largely Kantian theory of justice rests on an emptying out of human nature. Attachments, for Locke and for Sandel, are necessary because they are the natural means by which we become capable of meaningful choice. Precisely because he refuses to question the self’s centrality, Sandel remains safely within liberal confines, unwilling or unable to question the validity of liberal suppositions. Sandel’s vision of the individual and of political life does not seem conducive to the institutions, beliefs, and practices on which any substantive community must rely.
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