Gary Chartier

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Gary William Chartier
Born (1966-12-30) December 30, 1966 (age 47)
Glendale, California
Notable work(s) Anarchy and Legal Order (2013), The Conscience of an Anarchist (2011)
Era Contemporary philosophy
Region Western philosophy
School Analytic philosophy, natural law, process philosophy
Main interests Anarchism, left-libertarianism, meta-ethics, applied ethics, political philosophy, philosophy of religion, philosophical theology
Influences

Gary William Chartier (born December 30, 1966) is an American legal scholar who currently serves as Professor of Law and Business Ethics and Associate Dean of the Tom and Vi Zapara School of Business at La Sierra University in Riverside, California.[1]

Biography[edit]

Early years[edit]

Chartier was born on December 30, 1966, in Glendale, California, at what is now Glendale Adventist Medical Center. His parents were socially conservative Seventh-day Adventists; his father worked as an accountant and taught the subject at local colleges.[2] When Chartier was in high school he became interested in political theory after reading books by Robert Nozick, Murray Rothbard, Robert Anton Wilson, and Friedrich Hayek. He appeared as a guest on Wally George's Hot Seat television show in 1986 to defend an anarchist manifesto he submitted to the show's producers.[2]

College and graduate school[edit]

Chartier received a bachelor's degree at what is now La Sierra University in 1987; he graduated magna cum laude and received the University President's Award. Though he had majored in history and political science, his undergraduate study of philosophy and religion led to his enrollment in a doctoral program in the philosophy of religion and theology at what was then Claremont Graduate School. While at Claremont, where he studied under John Hick, he applied and was accepted into a PhD program in the Faculty of Divinity at the University of Cambridge, where his teachers included Nicholas Lash and Brian Hebblethwaite, and from which he was graduated in 1991. His dissertation, supervised by Hebblethwaite, focused on the idea of friendship; his examiners were Stephen R. L. Clark and Michael Banner. By this time, his political views had taken a conventionally social democratic turn.[2]

Law school and La Sierra University faculty appointment[edit]

After working as the editor of a newspaper in Temecula, California, and of a journal published by La Sierra University, and teaching courses in religion and philosophy at Loma Linda University and California Baptist University, Chartier enrolled at the UCLA School of Law. At UCLA, he studied with philosophers including Stephen R. Munzer, Seana Shiffrin, and Pamela Hieronymi, with the political theorist Stephen Gardbaum, with former California Supreme Court Justice Cruz Reynoso, and with constitutional law scholar Kenneth L. Karst; he graduated in 2001 as a member of the Order of the Coif and as the recipient of the Judge Jerry Pacht Memorial Award in Constitutional Law. He had served during law school as Lecturer in Business Ethics at La Sierra; a full-time academic appointment began in September 2001. Following a 2005 stint as Lecturer in Law at Brunel University, Chartier was promoted to the rank of Associate Professor and tenured at La Sierra in 2008. He became Associate Dean of La Sierra's business school in 2009; he was promoted to the rank of Professor in 2012.

Intellectual development[edit]

Chartier had abandoned his earlier libertarian views by the time he entered graduate school. Despite his support for the anti-authoritarian New Left and the fact that his doctoral dissertation had called for radical political decentralization,[3] his earlier work in political theory was, perhaps somewhat inconsistently, statist.[4] It assumed, without criticism, that remedying poverty and reducing subordination, especially in the workplace, required the activity of the state.

By contrast, Chartier's current work in political theory is libertarian and anarchist in flavor. His return to his libertarian roots reflects the impact of his encounters with the thought of contemporary left-libertarians Kevin Carson, Roderick T. Long, and Charles Johnson, as well as a renewed appreciation for Stephen R. L. Clark's critique of state authority.[5] Carson's work, in particular, provided a model for Chartier's reconciliation of his leftist politics with opposition to the state, and helped him to frame a version of left-libertarian market anarchism informed by insights from a version of natural law theory.[2]

Professional and community involvement[edit]

Chartier serves as a member of the editorial board of the Libertarian Papers,[6] as a member of the advisory board of and an article reviewer for the Journal of Philosophical Economics,[7] as a trustee and senior fellow of the Center for a Stateless Society,[8] a contributor to Spectrum magazine,[9] and treasurer (formerly chair and Western Region vice-chair) of the Riverside County Libertarian Party.[10] He is a contributor to the Bleeding Heart Libertarians weblog; he has used the website to argue in favor of anarchy, and against having a criminal justice system.[11][12]

Moral, political, and legal philosophy[edit]

General themes[edit]

Chartier defends a variant of natural law thinking, which he has employed in discussions of anarchism, economic life,[13] and the moral status and claims of non-human animals, as well as such other topics as sexuality[14] and lying.[15]

Property and economic life[edit]

Chartier offers an understanding of property rights as contingent but tightly constrained social strategies—reflective of the importance of multiple, overlapping rationales for separate ownership and of natural law principles of practical reasonableness, defending robust but non-absolute protections for these rights in a manner similar to that employed by David Hume.[16] This account is distinguished both from Lockean and neo-Lockean views which deduce property rights from the idea of self-ownership and from consequentialist accounts that might license widespread ad hoc interference with the possessions of groups and individuals.[17] Chartier uses this account to ground a clear statement of the natural law basis for the view that solidaristic wealth redistribution by individual persons is often morally required, but as a response by individuals and grass-roots networks to particular circumstances rather than as a state-driven attempt to achieve a particular distributive pattern.[18] He advances detailed arguments for workplace democracy rooted in such natural law principles as subsidiarity,[19] defending it as morally desirable and as a likely outcome of the elimination of injustice rather than as something to be mandated by the state.[20] He discusses natural law approaches to land reform and to the occupation of factories by workers.[21] He objects on natural-law grounds to intellectual property protections, drawing on his theory of property rights more generally.[22] And he develops a general natural law account of boycotts.[23]

Anarchism[edit]

Chartier identifies himself as a "left-wing market anarchist."[24] His approach to market anarchism reflects his indebtedness to Kevin Carson's mutualism, the new classical natural law theory elaborated by Germain Grisez and John Finnis, the "anarcho-conservatism" of Stephen R. L. Clark, the New Left-influenced left-libertarian decentralism of Karl Hess,[25] and the socialism and individualist anarchism of Benjamin Tucker.[26]

Chartier argues for anarchism on the basis that the state is unnecessary, illegitimate, and dangerous, and that the elimination of the state will unleash human creativity.[27] His affinity for anarchism differentiates him from other proponents of natural-law ethics. Natural law theorists from St. Thomas Aquinas to the present have frequently been statists. They have often rejected consent-based theories of state authority as unrealistic, arguing instead, in a manner similar to David Hume's, that actually existing states deserve allegiance because of their capacity to preserve order. Chartier contends that the state is not needed to maintain social order, and that natural law theorists need not be attached to it in preference to other means of maintaining order, including custom, convention, and various voluntary arrangements.[28] He has also linked his concerns with anarchism and natural law theory indirectly by defending anarchism against objections levelled by natural law theorist Mark C. Murphy. Murphy has maintained that all arguments for "philosophical anarchism" fail because they misconstrue the nature of many people's support for the authority of state-made law and that people who believe in the authority of state-made law are entitled to retain their beliefs in the face of anarchist criticism. Chartier argues in response that for many people, at least, belief in state authority is defeasible and can rightly be undermined by positive arguments against particular justifications for the authority of state-made law.[29] Also important to his defense of anarchism is his detailed justification for the conclusion that, appearances to the contrary notwithstanding, the institutions of a consensual, polycentric legal order can enforce the law without becoming morally indistinguishable from states.[30] Even in Economic Justice and Natural Law, which is not concerned particularly with anarchism, he explicitly challenges the necessity of the state, and his discussion of law in a natural law context focuses on "communal norms, rules, and institutions"—which need not be maintained using force and which are intended to be understood as elements of a polycentric legal order—rather than on state-made laws.[31]

"Capitalism" and "freed markets"[edit]

Chartier has been an active participant in discussions among market anarchists and others about the aptness of "capitalism" as a label for what some participants in the conversation have termed "freed markets"in order to distinguish them from existing economic arrangements, which they see as shot through with statist privilege.[32] He has argued that proponents of genuinely freed markets should explicitly reject capitalism and identify with the global anti-capitalist movement, while emphasizing that the abuses the anti-capitalist movement highlights result from state-tolerated violence and state-secured privilege rather than from voluntary cooperation and exchange. According to Chartier, “it makes sense for [left-libertarians] to name what they oppose ‘capitalism.’ Doing so . . . ensures that advocates of freedom aren’t confused with people who use market rhetoric to prop up an unjust status quo, and expresses solidarity between defenders of freed markets and workers—as well as ordinary people around the world who use ‘capitalism’ as a short-hand label for the world-system that constrains their freedom and stunts their lives."[33] He has joined Kevin Carson, Charles Johnson, and others (echoing the language of Benjamin Tucker and Thomas Hodgskin) in maintaining that, because of its heritage and its emancipatory goals and potential, radical market anarchism should be seen—by its proponents and by others—as part of the socialist tradition, and that market anarchists can and should call themselves "socialists."[34]

Non-human animals[edit]

While supporting vegetarianism and affirming that non-human animals have moral standing,[35] Chartier follows Stephen R. L. Clark in rejecting consequentialist defenses of vegetarianism like those offered by Peter Singer.[36] Singer acknowledges that, on consequentialist grounds, it might seem as if there is little reason for individuals to be concerned about their dietary choices, since few of those choices will actually have consequences for any actual animals. But Singer maintains that some few dietary choices will, by crossing certain demand thresholds, dramatically increase production of animals for food and that taking this possibility into account provides good reason to avoid purchasing meat, since there is a small chance that a single meat purchase might lead to substantial negative consequences for many animals.[37] Chartier dissects Singer's argument, maintaining that it is unsuccessful because it fails to take proper account of the actual characteristics of the meat production market (or any similarly enormous market). He examines in detail consequentialist, natural law, and virtue theoretic accounts of boycotting the meat industry, concluding that both natural law and virtue theory provide limited grounds on which a boycott might be defended, but that consequentialism does not. While he maintains, in tandem with the new classical natural law theorists, that consequentialism is in principle incoherent, he also challenges the factual predictions made by consequentialist proponents of the meat industry boycott.[38]

Philosophy of religion and philosophical theology[edit]

General topics[edit]

Chartier's work in the philosophy of religion and philosophical theology has focused especially on theodicy and divine action, but he has also addressed a range of other topics, including the significance of talk about God as personal, Christology, the relationship between God and ethics, and the idea of substitutionary atonement.

The meaning of God-language[edit]

Chartier has offered a reading of language about God as personal that partly parallels logical behaviorist interpretations of talk about consciousness. He suggests that, because we cannot pretend to know what God is like in se, this sort of reading, while inappropriate when applied to finite persons, could be helpful when used in relation to God.[39]

Divine action and theodicy[edit]

He suggests that talk about divine action provides a necessary starting point for theological reflection, and argues that the only reasonable way to think about divine action, in turn, is to begin by considering the constraints on credible talk about divine providence imposed by the reality of suffering and evil.[40] Reviewing a range of options in theodicy, he concludes that, while their underlying assumptions (and accounts of creation) are different, classical free will theism and process theology lead to very similar predictions regarding what kinds of divine action are to be expected, and that, in connection with the task of constructive theology, there is therefore no need to choose between them,[41] though the differences continue to matter with respect to questions in the philosophy of religion and philosophical theology.

When he does directly addresses questions related to theodicy, he implies that process philosophy offers a more satisfactory theodicy than any alternative approach to theism, but he argues that even the process approach has significant difficulty taking proper account of the reality of animal suffering.[42] He maintains that Christian attempts to use the Incarnation as a component of theodicy are rendered problematic by the need to articulate belief in incarnational Christology using a robust account of divine action, which seems likely itself to make it harder to resolve the problem of evil (if God is in the business of working miracles, as such a robust view implies, why aren't there more of them?).[43]

Theism and ethics[edit]

Chartier argues that divine command views of ethics turn out to be inconsistent with talk about God's love for the world. Talk about love in this context is meaningful only if some intelligible sense can be given to the notion of the beloved's well being that is independent of the choice of the lover, so the theist cannot maintain that God is love without acknowledging that some objective sense can be given to the notion of creaturely flourishing apart from God's will. The range of reasonable moral principles is constrained by facts about flourishing, and basic moral norms seem credible independently of the divine volition. And imposing obligations over and above those following from these principles would itself be an unloving thing to do.[44]

Atonement[edit]

Criticizing substitutionary accounts of atonement, Chartier notes that such theories purport to be committed to believe in retributive justice, and thus fall victim to standard objections to retributivism. At the same time, however, by allowing for substituted punishment, they imply a view of justice unlikely to be satisfactory to retributivists themselves.[45]

Publications[edit]

Chartier is the author of four books—Anarchy and Legal Order, Economic Justice and Natural Law,[46] The Analogy of Love, and The Conscience of an Anarchist—and of articles in journals including the Oxford Journal of Legal Studies, Law and Philosophy, Legal Theory, the UCLA Law Review, and Religious Studies, and the co-editor (with Charles Johnson) of another book, Markets Not Capitalism. His latest book is Anarchy and Legal Order (Cambridge 2012).[47]

Reactions to publications[edit]

Jonathan Crowe called Economic Justice and Natural Law "important and original." Timothy Chappell declared that it was "[e]ssential reading" and maintained that it was "elegant, clear, and well-informed." According to Stephen Munzer, it was "perceptive, timely, and beautifully ordered" and featured arguments that were "probing and trenchant."[48] By contrast, St. John’s University economist Charles Clarke criticized the book’s anarchism, evaluating it as insufficiently attentive to the need for governmental involvement in the economy and as unduly similar in tone to the work of Austrian economists.[49] The book was the focus of a Molinari Society session at the April 2011 San Diego convention of the American Philosophical Association's Pacific Division.[50]

The Analogy of Love received mixed reviews. In the course of a tepidly favorable assessment, Timothy Gorringe maintained that some passages disposed him to "reach for the whiskey bottle," though he also observed that the book did "not parade its erudition" and suggested that it was "consistently on the side of the angels."[51] By contrast, Ian Markham characterized the book as "a rare treat," labelling it "[c]ompelling, well-argued, crystal clear and deeply creative" and identifying it as "[a]n absolute must-read."[52] Paul Ballard described Analogy as "extremely well informed and researched," as "comprehensive," and as "rich, sensitive and insightful." Ballard evaluated the book's "style of presentation" as "remarkably lucid and jargon free" and as "spare, simple, direct and logical, cutting to the heart of a discussion." [53]

Brad Spangler has written about Chartier’s third book: “I'm absolutely giddy about The Conscience of an Anarchist; this book could electrify a generation.” Stephan Kinsella has described it as "the best of the crop of political 'conscience' books."[54] Author Jeff Riggenbach maintains that "Libertarians who are now in their teens and twenties could do far worse than to let their own attention be captured by Gary Chartier's Conscience of an Anarchist."[55] According to philosopher Aeon Skoble, "Chartier’s arguments are logically well structured and rhetorically effective. His writing style is clear and straightforward." Skoble emphasizes that "[p]eople with a background in philosophy or economics will find the arguments interesting and not simplistic, yet any intelligent lay reader will find the book accessible."[56] Skoble says the book features "five chapters of convincing argument that the state causes terrible problems for no justifiable reason."[57]

Authored books[edit]

Edited book[edit]

  • Chartier, Gary, and Johnson, Charles W., eds. (2012). Markets Not Capitalism: Individualist Anarchism against Bosses, Inequality, Corporate Power, and Structural Poverty. New York: Autonomedia. ISBN 978-1570272424. OCLC 757148527

Articles[edit]

  • "Enforcing the Law and Being a State." Law and Philosophy 31.1 (2012): 99–123. ISSN 0167-5249
  • "Intellectual Property and Natural Law." Australian Journal of Legal Philosophy 36 (2011): 58–88.
  • "Pirate Constitutions and Workplace Democracy." Jahrbuch für Recht und Ethik [Annual Review of Law and Ethics] 18 (2010): 449–67.
  • "Natural Law and Non-Aggression." Acta Juridica Hungarica [Hungarian Journal of Jurisprudence] 51.2 (June 2010): 79–96. ISSN 1216-2574
  • "Natural Law and Animal Rights." Canadian Journal of Law and Jurisprudence 23.1 (2010): 33–46.
  • "Proudhon in Green." Rev. of Organization Theory: A Libertarian Perspective, by Kevin A. Carson. Conversations in Religion and Theology 7.2 (Nov. 2009): 230–43. ISSN 1479-2206
  • "In Defence of the Anarchist." Oxford Journal of Legal Studies 29.1 (2009): 115–38. ISSN 0143-6503
  • "Sweatshops, Labor Rights, and Competitive Advantage." Oregon Review of International Law 10.1 (2008): 149–88.
  • "Divorce: A Normative Analysis." Florida Coastal Law Review 10.1 (Fall 2008): 1–32.
  • "Marriage: A Normative Framework." Florida Coastal Law Review 9.3 (Spring 2008): 347–434.
  • "Consumption, Development Aid, and Natural Law." Washington and Lee Journal of Civil Rights and Social Justice 13.2 (Spring 2007): 205–57.
  • "The Incarnation and the Problem of Evil." Heythrop Journal 49 (2008): 110–27. ISSN 0018-1196
  • "Niebuhr's Ghost?" Essay rev. of The Good Fight: Why Liberals—and Only Liberals—Can Win the War on Terror and Make America Great Again, by Peter Beinart. Conversations in Religion and Theology 5.1 (2007): 91–115.
  • (Dunn, Deborah K., and Chartier, Gary.) "Pursuing the Millennium Goals at the Grassroots: Selecting Development Projects Serving Rural Women in Sub-Saharan Africa." UCLA Women's Law Journal 15.1 (Fall 2006): 71–114.
  • "A Progressive Case for a Universal Transaction Tax." Maine Law Review 58.1 (2006): 1–16.
  • "Toward a Consistent Natural Law Ethics of False Assertion." American Journal of Jurisprudence 51 (2006): 43–64.
  • "On the Threshold Argument against Consumer Meat Purchases." Journal of Social Philosophy 37.2 (Sum. 2006): 235–51. ISSN 0047-2786
  • "Non-Human Animals and Process Theodicy." Religious Studies 42.1 (2006): 3–26. ISSN 0034-4125
  • "Toward a New Employer-Worker Compact." Employee Rights and Employment Policy Journal 9.1 (2005): 51–119. ISSN 0065-8995. OCLC 774694419
  • "Urban Redevelopment and Land Reform: Theorizing Eminent Domain after Kelo." Legal Theory 11 (2005): 363–85. ISSN 1352-3252
  • "The Law of Peoples or a Law for People: Consumers, Boycotts, and Non-Human Animals." Buffalo Environmental Law Journal 12 (Spring 2005): 123–94. ISSN 1066-8837. OCLC 779197162
  • ["Reason and the Resurrection."] Essay rev. of The Resurrection of God Incarnate, by Richard Swinburne. Conversations in Religion and Theology 2.1 (May 2004): 11–28.
  • (Chartier, Gary, and Thomas, John.) "Taking Mission to Market: Revisioning Adventist Business Curricula in the New Millennium." Journal of Adventist Education 66 (April–May 2004): 12–9.
  • "Peoples or Persons? Revising Rawls on Global Justice." Boston College International and Comparative Law Review 27.1 (Winter 2004): 1–97. ISSN 0277-5778. OCLC 773546947
  • "Victims and Parole Decisions." Jahrbuch für Recht und Ethik 11 (2003): 405–32.
  • "Friendship, Identity, and Solidarity: An Approach to Rights in Plant Closing Cases." Ratio Juris 16.3 (Sep. 2003): 324–51. ISSN 0952-1917
  • "Richard Rorty's American Faith." Anglican Theological Review 85.2 (Spring 2003): 255–82.
  • "Truth-Telling, Incommensurability, and the Ethics of Grading." Brigham Young University Education and Law Journal 3.1 (2003): 37–81.
  • "Contested Practices: Arthur Isak Applbaum's Ethics for Adversaries." Jahrbuch für Recht und Ethik 10 (2002): 254–77
  • "Righting Narrative: Robert Chang, Poststructuralism, and the Limits of Critique." UCLA Asian Pacific American Law Journal 7.1 (Spring 2001): 105–32.
  • "Civil Rights and Economic Democracy." Washburn Law Journal 40.2 (Winter 2001): 267–87.

Book reviews[edit]

  • Rev. of Ministers of the Law: A Natural Law Theory of Legal Authority, by Jean Porter. Notre Dame Philosophical Reviews (College of Arts and Letters, U of Notre Dame, Sep. 7, 2011).
  • Rev. of Political Philosophy, Clearly: Essays on Freedom and Fairness, Property and Equalities, by Anthony de Jasay. Independent Review 15.4 (Spring 2011): 603–6.
  • Rev. of Why Animal Suffering Matters, by Andrew Linzey. Ethics 120.3 (April 2010): 614–7. ISSN 0014-1704
  • Rev. of Nature Red in Tooth and Claw: Theism and the Problem of Animal Suffering, by Michael Jr. Murray. Religious Studies 45.3 (2009): 370–2.ISSN 0034-4125
  • Rev. of The Politics of Praise: Naming God and Friendship in Aquinas and Derrida, by William W. Young. Theological Book Review 19.2 (2007): 78.
  • Rev. of All That Is: A Naturalistic Faith for the Twenty-First Century, by Arthur Peacocke, ed. Philip Clayton. Theological Book Review 19.2 (2007): 74.
  • Rev. of Revelation: From Metaphor to Analogy, by Richard Swinburne. Theological Book Review 20.1 (2008): 153–4.
  • Rev. of The Dissenting Tradition in American Education, by James C. Carper and Thomas C. Hunt. Journal of Research on Christian Education 16.2 (July–Dec. 2007): 269–73. ISSN 1065-6219
  • (Dunn, Deborah K., and Chartier, Gary.) "Which Human Rights? Which God?" Rev. of Does Human Rights Need God?, ed. Elizabeth M. Bucar and Barbara Barnett. Religion and Human Rights 1 (2006): 105–7.
  • "Tradition, Dialogue, and Human Rights." Rev. of The Global Face of Public Faith: Politics, Human Rights, and Christian Ethics, by David Hollenbach. Religion and Human Rights 1 (2006): 97–100.
  • Rev. of The Ethics of Sex, by Mark Jordan. Theology and Sexuality 16 (March 2002): 121–3. ISSN 1355-8358
  • Rev. of Marriage after Modernity: Christian Marriage in Postmodern Times, by Adrian Thatcher. Theology and Sexuality 12 (Mar. 2000): 120–4. ISSN 1355-8358
  • Rev. of The Beginning and the End of 'Religion', by Nicholas Lash. Andrews University Seminary Studies 37 (Aut. 1999): 125–8.
  • Rev. of Eros for the Other: Retaining Truth in a Pluralistic World, by Wendy Farley. Andrews University Seminary Studies 37 (Aut. 1999): 113–7.
  • Rev. of Ethics and Religion in a Pluralistic Age: Collected Essays, by Brian Hebblethwaite. Andrews University Seminary Studies 36 (Spring 1998): 128–31.
  • Rev. of The Challenge of Postmodernism: An Evangelical Engagement, ed. David S. Dockery. Andrews University Seminary Studies 35 (Spring 1997): 111–4.
  • Rev. of Clark H. Pinnock on Biblical Authority: An Evolving Position, by Ray C. W. Roennfeldt. Andrews University Seminary Studies 33 (Aut. 1995): 322–4.
  • "A Definitive History of Millerism." Rev. of Millennial Fever and the End of the World: A Comprehensive Survey of Millerism and America's Fascination with the Millennium in the Nineteenth Century, by George R. Knight. Adventist Heritage 16.3 (Spring 1995): 41–3.
  • Rev. of Keeping the Sabbath Wholly: Ceasing, Resting, Embracing, Feasting, by Marva J. Dawn. Religious Studies Review 18.2 (April 1992): 125–6.
  • Rev. of Understanding the Trinity, by Alister E. McGrath. Religious Studies Review 17.2 (April 1991): 143.

Other[edit]

  • "Response to Charles Clark." Conversations in Religion and Theology 9.1 (2011): 188–99.
  • "Gary Chartier." Environmental Non-Policy: A Collection of Interviews. By Gene Basler. [Houston, TX]: Basler 2011. 58–90.
  • Socialist Ends, Market Means: 5 Essays. Tulsa, OK: Tulsa Alliance of the Libertarian Left 2009.
  • "Richard Swinburne." Blackwell Companion to the Theologians. 2 vols. Ed. Ian Markham. Oxford: Blackwell 2009. 2: 467–74.
  • "Sine Wave." Songs of Freedom: Tales from the Revolution. By Darryl W. Perry et al. Sandpoint, ID: BookCrossing 2009. 39.
  • "Love, Subsidiarity, Equality, and Inclusiveness." Christianity and Homosexuality: Some Seventh-day Adventist Perspectives. Ed. David Ferguson, Fritz Guy, and David Larson. Roseville, CA: Association of Adventist Forums 2008. [329-39]
  • "Response to Hebblethwaite." Conversations in Religion and Theology 6.1 (2008): 17–23.
  • "Self-Integration as a Basic Good: A Response to Chris Tollefsen." American Journal of Jurisprudence 52 (2007): 293–6. ISSN 0065-8995. OCLC 775009360
  • "Two Faces of the Right to Privacy in Litigators' Ethics." Litigation Ethics (American Bar Association, Litigation Section, Ethics and Professionalism Committee) 4.2 (Spring 2006): 1+.
  • "An Adventist Law School?" Dialog (La Sierra University) 8 (April 2006): 3–4.
  • "Scholarship as a Requirement for Promotion and Tenure at La Sierra University." Dialogue (La Sierra University) 6 (June 2005): 1–3.
  • "The Christian in Business: Beyond Honesty." College and University Dialogue 17.1 (2005): 5–8.
  • "The Rule of Double Effect: A Valuable Contemporary Resource." Update (Loma Linda University Center for Christian Bioethics) 16.4 (Dec. 2000): 1+.
  • "Service: An Everyday Opportunity." La Sierra Today Fall 1997: 23.
  • (editor, compiler, and contributing writer) "A Tradition of Progress: A Brief History of La Sierra University." La Sierra Today Fall 1997: 6+.
  • "La Sierra University." Seventh-day Adventist Encyclopædia. 2nd rev. ed. Hagerstown, MD: Review 1996
  • (assoc. ed.) Teel, Charles, ed. Remnant and Republic: Adventist Themes for Personal and Social Ethics. Loma Linda, CA: Loma Linda U Center for Christian Bioethics 1995.
  • (Daily, Steve, with Chartier, Gary.) "The Religious Significance of Campus Diversity." La Sierra Today Winter 1994: 12.
  • "Student Life and the Future of Adventist Higher Education." Journal of Adventist Education 38 (Dec. 1992-Jan. 1993): 22–7.
  • "Divine Creation and Human Caring." Dialogue [Loma Linda University Church] 3.3 (Mar. 1992): 3
  • "Undercover Notes." Insight 15.4 (Jan. 28, 1984): 17.

References[edit]

  1. ^ See "Program in Management and Marketing" (faculty list), La Sierra University 2012-13 Graduate Bulletin (Riverside, CA: La Sierra U 2012) 69.
  2. ^ a b c d Chartier, Gary (August 30, 2009) "Getting from There to Here". LiberaLaw blogsite. Accessed September 21, 2013.
  3. ^ Gary Chartier, "Toward a Theology and Ethics of Friendship" (PhD diss., U of Cambridge 1991) ch. 4.
  4. ^ See, e.g., Gary Chartier, "Peoples or Persons? Revising Rawls on Global Justice," Boston College International and Comparative Law Review 27.1 (Winter 2004): 1–97; "A Progressive Case for a Universal Transaction Tax," Maine Law Review 58.1 (2006): 1–16; The Analogy of Love: Divine and Human Love at the Center of Christian Theology (Exeter: Imprint Academic 2007) 126-8.
  5. ^ See Stephen R. L. Clark, Civil Peace and Sacred Order, Limits and Renewals 1 (Oxford: Clarendon-OUP 1989); "Slaves and Citizens" and "Anarchists against the Revolution," The Political Animal: Biology, Ethics, Politics (London: Routledge 1999).
  6. ^ Libertarian Papers: editorial board
  7. ^ Journal of Philosophical Economics; Advisory Board
  8. ^ C4SS: Gary Chartier
  9. ^ Spectrum: Contributors
  10. ^ RCLP: Officers
  11. ^ Kain, Erik (August 21, 2011). "Criminal Justice in a Stateless Society", Forbes. Retrieved on September 23, 2013.
  12. ^ Posts by Gary Chartier at Bleeding Heart Libertarians; Also see: Bleeding-heart libertarianism.
  13. ^ See Gary Chartier, Economic Justice and Natural Law (Cambridge: CUP 2009). This book is principally an exercise in applied ethics, in which differences from other natural law views are more described than defended; it nonetheless addresses some more fundamental theoretical issues. These include the differences between natural law views and others regarding the character of practical reason and the limits of the arguments offered by other natural law theorists regarding the authority of the state.
  14. ^ "Natural Law, Same-Sex Marriage, and the Politics of Virtue," UCLA Law Review 48.6 (Aug. 2001): 1593–1632.
  15. ^ See "Toward a Consistent Natural Law Ethics of False Assertion," American Journal of Jurisprudence 51 (2006): 43–64; "Self-Integration as a Basic Good: A Response to Chris Tollefsen," American Journal of Jurisprudence 52 (2007: 293–6)
  16. ^ See Gary Chartier, Anarchy and Legal Order: Law and Politics for a Stateless Society (New York: Cambridge UP 2013) 44-156.
  17. ^ See Gary Chartier, "Natural Law and Non-Aggression," Acta Juridica Hungarica 51.2 (June 2010): 79–96 and, for an earlier version, Justice 32–46.
  18. ^ See Justice 47–68.
  19. ^ Justice 89–120.
  20. ^ See Gary Chartier, "Pirate Constitutions and Workplace Democracy," Jahrbuch für Recht und Ethik 18 (2010): 449–67.
  21. ^ Justice 123-54.
  22. ^ See Gary Chartier,' "Intellectual Property and Natural Law," Australian Journal of Legal Philosophy 36 (2011): 58–88.
  23. ^ See Justice 176-82.
  24. ^ Chartier offers this self-description in his Blogger profile.
  25. ^ For Hess's left-libertarian decentralism, see Karl Hess, Dear America (New York: Morrow 1975). Re. Chartier as left-libertarian, compare, for instance, blogger TGGP's claim that "there are plenty of people on the left I would consider unquestionably libertarian. Left-libertarians like Kevin Carson, Roderick Long, Charles Johnson, Gary Chartier, Sheldon Richman and so on."
  26. ^ For Tucker's account of the two as compatible, see "State Socialism and Anarchism: How Far They Agree and Wherein They Differ," Instead of a Book: By a Man Too Busy to Write One (New York: Tucker 1897). Cp. Brad Spangler, "Market Anarchism as Stigmergic Socialism"; Gary Chartier, "Socialism Revisited."
  27. ^ See Chartier, Anarchy 157-241; Gary Chartier, The Conscience of an Anarchist: Why It's Time to Say Good-Bye to the State and Build a Free Society (Apple Valley, CA: Cobden 2011).
  28. ^ Justice 26-9.
  29. ^ "In Defence of the Anarchist," Oxford Journal of Legal Studies 29.1 (2009): 115–38.
  30. ^ Gary Chartier, "Enforcing the Law and Being a State," Law and Philosophy 31.1 (2012): 99–123.
  31. ^ Chartier clearly intends Economic Justice and Natural Law to be read as an anarchist text; see Gary Chartier, "An Anarchist Text?" For the brief challenge to state authority in the book, see Justice 26-9. Chartier's Thomist view that multiple possible property systems might (within tight constraints) be just allows for a broader range of property rules than, e.g., many modern Lockeans might find appropriate; see, e.g., Justice 32–46, 69–122.
  32. ^ For this phrase, see William Gillis, (The Freed Market).
  33. ^ Richman, Sheldon, Libertarian Left, The American Conservative (March 2011)
  34. ^ See Gary Chartier, "Advocates of Freed Markets Should Oppose Capitalism," "Free-Market Anti-Capitalism?" session, annual conference, Association of Private Enterprise Education (Cæsar's Palace, Las Vegas, NV, April 13, 2010); Gary Chartier, "Advocates of Freed Markets Should Embrace 'Anti-Capitalism'"; Gary Chartier, Socialist Ends, Market Means: Five Essays. Cp. Tucker, "Socialism."
  35. ^ See, e.g., Gary Chartier, "Natural Law and Animal Rights," Canadian Journal of Law and Jurisprudence 23.1 (2010): 33–46.
  36. ^ See the discussion of consequentialism and meat purchases in Gary Chartier, "Consumers, Boycotts, and Non-Human Animals," Buffalo Environmental Law Journal 12 (Spring 2005): 123–94. Singer's own position is articulated in Peter Singer, Animal Liberation: A New Ethics for Our Treatment of Animals, 2d ed. (London: Cape 1990); Peter Singer, Practical Ethics, 2d ed. (Cambridge: CUP 1993) 55–63. For Clark's rejection of consequentialist arguments for the vegetarian position he himself endorses, see Stephen R. L. Clark, The Moral Status of Animals, 2d ed. (Oxford: Clarendon-OUP 1984) x–xi; Stephen R. L. Clark, "Vegetarianism and the Ethics of Virtue," Food for Thought: The Debate over Eating Meat, ed. Stephen F. Sapontzis (Buffalo, NY: Prometheus 2004) 139, 146; Stephen R. L. Clark, Animals and Their Moral Standing (London: Routledge 1998) 100.
  37. ^ Peter Singer, "Utilitarianism and Vegetarianism," Philosophy and Public Affairs 9 (1980): 335.
  38. ^ See Gary Chartier, "On the Threshold Argument against Consumer Meat Purchases," Journal of Social Philosophy 37.2 (Sum. 2006): 235–51.
  39. ^ Analogy 52-5.
  40. ^ For the latter point, see Analogy 39.
  41. ^ Analogy 39–49.
  42. ^ "Non-Human Animals and Process Theodicy," Religious Studies 42.1 (2006): 3–26.
  43. ^ See "The Incarnation and the Problem of Evil," Heythrop Journal 49 (2008): 110–27.
  44. ^ Analogy 112-21.
  45. ^ Analogy 213-6.
  46. ^ Gary Chartier (6 August 2009). Economic Justice and Natural Law. Cambridge University Press. ISBN 978-0-521-76720-0. 
  47. ^ Chartier's Blogger profile.
  48. ^ Economic Justice and Natural Law cover blurbs.
  49. ^ See Charles Clark, rev. of Economic Justice and Natural Law, by Gary Chartier, Conversations in Religion and Theology 9.2 (Nov. 2011): 179-87.
  50. ^ The session was chaired by Roderick T. Long. The commentators were David Gordon, Douglas Rasmussen, Douglas Den Uyl, Jennifer Baker, and Kevin Carson. For details, see the Molinari Society's description of the program here.
  51. ^ Timothy Gorringe, rev. of The Analogy of Love, by Gary Chartier, Theology, Sep.-Oct 2008: 384–5.
  52. ^ Analogy of Love cover blurb.
  53. ^ See Paul Ballard, rev. of The Analogy of Love, by Gary Chartier, Theological Book Review 20.1 (2008): 54–5.
  54. ^ Spangler’s and Kinsella’s comments appear as jacket endorsements on the back cover of the book. For earlier versions, see Brad Spangler, "Early Draft: The Conscience of an Anarchist"; Stephan Kinsella, "Chartier's Conscience of an Anarchist." The title is a reference to such earlier works as Barry Goldwater's The Conscience of a Conservative, Paul Krugman's The Conscience of a Liberal, Zell Miller's A National Party No More: The Conscience of a Conservative Democrat, and Wayne Allyn Root's The Conscience of a Libertarian.
  55. ^ Riggenbach, Jeff (June 10, 2011). "The Anarchist Conscience". Mises Daily (Ludwig von Mises Institute). 
  56. ^ Aeon J. Skoble, rev. of The Conscience of an Anarchist, by Gary Chartier, Independent Review 3.16 (Winter 2012): 472.
  57. ^ Skoble 474.

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