Modern liberal ideas, on the other hand, always seem to languish and wither away.
Not exact matches
In brief, my response to this fundamental affirmation of
liberal Protestantism would he that the
idea of the ultimate value and reality of the individual is historically limited to the classical period of
modern Western culture, and that it can have neither a living meaning nor a truly human form in a post-
modern or post-
liberal period of history.
In «Two Concepts of Liberty,» Berlin mounted an extended defense of what he understood to be the
liberal idea of freedom against its principal
modern political competitors, fascism and communism.
The form of argument in this presentation has emphasized several specific points: first, that the Asian values argument, as a challenge to the implementation of constitutional democracy, is exaggerated and fails to account for the richness of values discourse in the East Asian region - local values do not provide a justification for harsh authoritarian practices; second, that the cultural prerequisites arguments fail because they ignore the discursive processes for value development and they are tautological, excessively deterministic and ignore the importance of human agency it, therefore, makes little sense to take an entry test for constitutional democracy; third, the difficulties of importing Western communitarian
ideas into an East Asian authoritarian environment without adequate
liberal constitutional safeguards; fourth, the positive role of constitutionalism in constructing empowering conversations in
modern democratic development and as a venue for values discourse; fifth, the importance, especially in a cross-cultural context, of indigenization of constitutionalism through local institutional embodiment; and sixth, the value of extending research focused on the positive engendering or enabling function of constitutionalism to the developmental context in general and East Asia in particular.
Like many other old
liberal Protestant
ideas, Dibelius's view passed into wide circulation in the Catholic world when biblical studies engaged with
modern historical criticism at the time of the Second Vatican Council.
We have a duty to scrutinize our
modern day advantages, he avers, as the
liberal idea of «social mobility» does not do enough to right past wrongs.