What does it mean to be free? We invoke the word frequently, yet the freedom of countless Americans is compromised by social inequalities that systematically undercut what they are able to do and to become. If we are to remedy these failures of freedom, we must move beyond the common assumption, prevalent in political theory and American public life, that individual agency is best conceived as a kind of personal sovereignty, or as self-determination or control over one’s actions. In Freedom Beyond Sovereignty, Sharon R. Krause shows that individual agency is best conceived as a non-sovereign experience because our ability to act and affect the world depends on how other people interpret and respond to what we do. The intersubjective character of agency makes it vulnerable to the effects of social inequality, but it is never in a strict sense socially determined. The agency of the oppressed sometimes surprises us with its vitality. Only by understanding the deep dynamics of agency as simultaneously non-sovereign and robust can we remediate the failed freedom of those on the losing end of persistent inequalities and grasp the scope of our own responsibility for social change. Freedom Beyond Sovereignty brings the experiences of the oppressed to the center of political theory and the study of freedom. It fundamentally reconstructs liberal individualism and enables us to see human action, personal responsibility, and the meaning of liberty in a totally new light.

Drawing on Kant, Rousseau, and Habermas, Stilz argues that we owe civic obligations to the state if it is sufficiently just, and that constitutionally enshrined principles of justice in themselves are grounds for obedience to our particular state and for democratic solidarity with our fellow citizens.

Liberalism has been the leading political theory of the past three hundred years and, by far, the most dominant ideology. Many think tanks are associated with liberal ideas, and most Western countries are considered liberal democracies. But does liberalism really cover the wide range of political ideas found in Western civilization? Degrees of Freedom examines liberalism's universal claims and explains how liberal thinkers formulated insights that apply to all aspects of politics. It also contrasts liberalism and conservatism. Edwin van de Haar divides liberalism into three main variants: classical liberalism, social liberalism, and libertarianism. Without claiming that this is the only possible categorization of liberalism, he argues that this subdivision is the most comprehensible way out of liberal confusion. He explores how these forms of liberalism, found in popular parlance, relate to liberal political theory and ideology. Domestic politics and international relations are presented as a whole, in the firm belief that one cannot meaningfully present an overview of any tradition in political theory by stopping at national borders.

Liberalism is often castigated for being spiritually empty and unable to provide meaning for individuals. Is it true that there simply is no spiritual side to liberalism? In Recovering the Liberal Spirit, Steven F. Pittz develops a novel conception of spiritual freedom. Drawing from Nietzsche and his figure of the "free spirit," as well as from thinkers as varied as Mill, Emerson, Goethe, Hesse, C. S. Lewis, and Tocqueville, Pittz examines a tradition of individual freedom best described as spiritual. Spiritual freedom is an often overlooked category of liberal freedom, and it provides a path to meaning without a return to communal or traditional life. While carefully considering Progressive and Communitarian counterarguments Pittz argues for both the possibility and the desirability of a free-spirited life. Citizens who are "free spirits" deliver great benefits to liberal democracies, primarily by combatting dogmatism and fanaticism and the putative authority of public opinion.

This open access book aims to show which factors have been decisive in the rise of successful countries. Never before have so many people been so well off. However, prosperity is not a law of nature; it has to be worked for. A liberal economy stands at the forefront of this success - not as a political system, but as a set of economic rules promoting competition, which in turn leads to innovation, research and enormous productivity. Sustainable prosperity is built on a foundation of freedom, equal opportunity and a functioning government. This requires a stable democracy that cannot be defeated by an autocrat. Autocrats claim that "illiberalism" is more efficient, an assertion that justifies their own power. Although autocrats can efficiently guide the first steps out of poverty, once a certain level of prosperity has been achieved, people begin to demand a sense of well-being - freedom and codetermination. Only when this is possible will they feel comfortable, and progress will continue. Respect for human rights is crucial. The rules of the free market do not lean to either the right or left politically. Liberalism and the welfare state are not mutually exclusive. The "conflict" concerns the amount of government intervention. Should there be more or less? As a lawyer, entrepreneur, and board member with over 40 years of experience in this field of conflict, the author clearly describes the conditions necessary for a country to maintain its position at the top.

We live within political systems that increasingly seek to control movement, organized around both the desire and ability to determine who is permitted to enter what sorts of spaces, from gated communities to nation-states. In Movement and the Ordering of Freedom, Hagar Kotef examines the roles of mobility and immobility in the history of political thought and the structuring of political spaces. Ranging from the writings of Locke, Hobbes, and Mill to the sophisticated technologies of control that circumscribe the lives of Palestinians in the Occupied West Bank, this book shows how concepts of freedom, security, and violence take form and find justification via “regimes of movement.” Kotef traces contemporary structures of global (im)mobility and resistance to the schism in liberal political theory, which embodied the idea of “liberty” in movement while simultaneously regulating mobility according to a racial, classed, and gendered matrix of exclusions.

Explains how to use Freedom of Information Act (FOIA) to track government activities, discussing the Act's history and purpose while demonstrating how to use the "tradecraft" method to identify otherwise anonymous politicians involved in questionable acts.