Libertarianisme sayap kiri

Libertarianisme sayap kiri (atau libertarianisme kiri) meliputi beberapa pandangan terkait namun berbeda untuk teori politik dan sosial, yang tertuju pada kebebasan individual dan kesetaraan sosial. Dalam penggunaan klasiknya, libertarianisme kiri adalah sinonim untuk varietas anti-otoritarian dari politik sayap kiri, anarkisme pada umumnya atau anarkisme sosial pada khususnya.^[1]^[2] Pandangan tersebut kemudian menjadi dikaitkan dengan libertarian-libertarian pasar bebas saat Murray Rothbard dan Karl Hess mendirikan Kiri Baru pada 1960an.^[3] Anarkisme pasar sayap kiri tersebut, yang meliputi mutualisme buatan Pierre-Joseph Proudhon dan agorisme buatan Samuel Edward Konkin III, diterapkan kepada perhatian-perhatian sayap kiri seperti egalitarianisme, gender dan seksualitas, kelas, imigrasi, dan environmentalisme.^[1]

Beberapa orang yang paling terkini mengklaim libertarianisme kiri merujuk kepada kebanyakan posisi politik non-anarkis yang berkaitkan dengan Hillel Steiner, Philippe Van Parijs, dan Peter Vallentyne yang mencampur kepemilikan sendiri dengan pandangan egalitarian untuk sumber daya alam.^[4]

Negara libertarian kiri yang mengklaim mencampur buruh dengan sumber daya alam biasanya menggenerasikan hak-hak properti pribadi penuh^[5]^[6] dan mengutamakan bahwa sumber daya alam (tanah, minyak, emas, vegetasi)harus dipegang dalam sebuah kebiasaan egalitarian, baik secara tak berkepemilikan atau kepemilikan kolektif.

Referensi

^ ^a ^b Kesalahan pengutipan: Tag <ref> tidak sah; tidak ditemukan teks untuk ref bernama routledge-anarchism
^ Bookchin, Murray and Biehl, Janet (1997). The Murray Bookchin Reader. Cassell: p. 170. ISBN 0-304-33873-7
^ Carson, Kevin (15 June 2014). "What is Left-Libertarianism?". Center for a Stateless Society.
^ Kymlicka, Will (2005). "libertarianism, left-". In Honderich, Ted. The Oxford Companion to Philosophy. New York City: Oxford University Press. p. 516. ISBN 978-0199264797. "'Left-libertarianism' is a new term for an old conception of justice, dating back to Grotius. It combines the libertarian assumption that each person possesses a natural right of self-ownership over his person with the egalitarian premiss that natural resources should be shared equally. Right-wing libertarians argue that the right of self-ownership entails the right to appropriate unequal parts of the external world, such as unequal amounts of land. According to left-libertarians, however, the world's natural resources were initially unowned, or belonged equally to all, and it is illegitimate for anyone to claim exclusive private ownership of these resources to the detriment of others. Such private appropriation is legitimate only if everyone can appropriate an equal amount, or if those who appropriate more are taxed to compensate those who are thereby excluded from what was once common property. Historic proponents of this view include Thomas Paine, Herbert Spencer, and Henry George. Recent exponents include Philippe Van Parijs and Hillel Steiner."
^ Carlson, Jennifer D. (2012). "Libertarianism". In Miller, Wilbur R. The social history of crime and punishment in America. London: Sage Publications. p. 1007. ISBN 1412988764. "Left-libertarians disagree with right-libertarians with respect to property rights, arguing instead that individuals have no inherent right to natural resources. Namely, these resources must be treated as collective property that is made available on an egalitarian basis."
^ Narveson, Jan; Trenchard, David (2008). "Left libertarianism". Dalam Hamowy, Ronald. The Encyclopedia of Libertarianism. Thousand Oaks, CA: SAGE; Cato Institute. hlm. 288–89. doi:10.4135/9781412965811.n174. ISBN 978-1-4129-6580-4. LCCN 2008009151. OCLC 750831024. Left libertarians regard each of us as full self-owners. However, they differ from what we generally understand by the term libertarian in denying the right to private property. We own ourselves, but we do not own nature, at least not as individuals. Left libertarians embrace the view that all natural resources, land, oil, gold, trees, and so on should be held collectively. To the extent that individuals make use of these commonly owned goods, they must do so only with the permission of society, a permission granted only under the proviso that a certain payment for their use be made to society at large.

Bacaan tambahan

Otsuka, Michael (2005). Libertarianism Without Inequality. New York: Oxford University Press. ISBN 978-0-19-928018-6.
Rothbard, Murray N. (2007). Left and Right: A Journal of Libertarian Thought (Complete, 1965–1968). Auburn, AL: Ludwig von Mises Institute.
Vallentyne, Peter; Steiner, Hillel; Otsuka, Michael (2005). "Why Left-Libertarianism is not Incoherent, Indeterminate, or Irrelevant" (PDF). Philosophy & Public Affairs. 33: 201–15. doi:10.1111/j.1088-4963.2005.00030.x. Diarsipkan dari versi asli (PDF) tanggal 2008-09-11. Diakses tanggal 2021-02-26.
Vallentyne, Peter; Steiner, Hillel (2000). Left-Libertarianism and Its Critics. Basingstoke: Palgrave. ISBN 978-0-312-23699-1.
Vallentyne, Peter; Steiner, Hillel (2000). The Origins of Left-Libertarianism. Basingstoke: Palgrave. ISBN 978-0-312-23591-8.
Vallentyne, Peter (2000). Left-Libertarianism: A Primer. In Left Libertarianism and Its Critics: The Contemporary Debate, Peter Vallentyne and Hillel Steiner (Eds.). Palgrave Publishers Ltd. 1–20. Full text (Final draft) Diarsipkan 2010-07-02 di Wayback Machine.

[routledge-anarchism-1] Kesalahan pengutipan: Tag <ref> tidak sah; tidak ditemukan teks untuk ref bernama routledge-anarchism

[bookchinreader-2] Bookchin, Murray and Biehl, Janet (1997). The Murray Bookchin Reader. Cassell: p. 170. ISBN 0-304-33873-7

[3] Carson, Kevin (15 June 2014). "What is Left-Libertarianism?". Center for a Stateless Society.

[oxfordcompanion-4] Kymlicka, Will (2005). "libertarianism, left-". In Honderich, Ted. The Oxford Companion to Philosophy. New York City: Oxford University Press. p. 516. ISBN 978-0199264797. "'Left-libertarianism' is a new term for an old conception of justice, dating back to Grotius. It combines the libertarian assumption that each person possesses a natural right of self-ownership over his person with the egalitarian premiss that natural resources should be shared equally. Right-wing libertarians argue that the right of self-ownership entails the right to appropriate unequal parts of the external world, such as unequal amounts of land. According to left-libertarians, however, the world's natural resources were initially unowned, or belonged equally to all, and it is illegitimate for anyone to claim exclusive private ownership of these resources to the detriment of others. Such private appropriation is legitimate only if everyone can appropriate an equal amount, or if those who appropriate more are taxed to compensate those who are thereby excluded from what was once common property. Historic proponents of this view include Thomas Paine, Herbert Spencer, and Henry George. Recent exponents include Philippe Van Parijs and Hillel Steiner."

[socialhistory-5] Carlson, Jennifer D. (2012). "Libertarianism". In Miller, Wilbur R. The social history of crime and punishment in America. London: Sage Publications. p. 1007. ISBN 1412988764. "Left-libertarians disagree with right-libertarians with respect to property rights, arguing instead that individuals have no inherent right to natural resources. Namely, these resources must be treated as collective property that is made available on an egalitarian basis."

[rhteol-6] Narveson, Jan; Trenchard, David (2008). "Left libertarianism". Dalam Hamowy, Ronald. The Encyclopedia of Libertarianism. Thousand Oaks, CA: SAGE; Cato Institute. hlm. 288–89. doi:10.4135/9781412965811.n174. ISBN 978-1-4129-6580-4. LCCN 2008009151. OCLC 750831024. Left libertarians regard each of us as full self-owners. However, they differ from what we generally understand by the term libertarian in denying the right to private property. We own ourselves, but we do not own nature, at least not as individuals. Left libertarians embrace the view that all natural resources, land, oil, gold, trees, and so on should be held collectively. To the extent that individuals make use of these commonly owned goods, they must do so only with the permission of society, a permission granted only under the proviso that a certain payment for their use be made to society at large.

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