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As a system of thought, laissez-faire rests on the following axioms: "the individual is the basic unit in society, i.e., the standard of measurement in social calculus; the individual has a natural right to freedom; and the physical order of nature is a harmonious and self-regulating system."
Criticism of libertarianism includes ethical, economic, environmental and pragmatic concerns. With right-libertarianism, critics have argued that laissez-faire capitalism does not necessarily produce the best or most efficient outcome, and that libertarianism's philosophy of individualism and policies of deregulation fail to prevent the abuse of natural resources. [1]
Criticism of libertarianism includes ethical, economic, environmental, pragmatic and philosophical concerns. These concerns are most commonly voiced by critics on the left and directed against the more right-leaning schools of libertarian thought. [257] One such argument is the view that it has no explicit theory of liberty. [61]
The system works best when there is a complementary relationship between one person's needs and another person's desires, and so trade restrictions place an unnatural barrier to achieving one's goals. Laissez-faire was popularized by physiocrat Vincent de Gournay who is said to have adopted the term from François Quesnay's writings on China. [10]
[A]t the center of classical liberal theory [in Europe] was the idea of laissez-faire. To the vast majority of American classical liberals, however, laissez-faire did not mean no government intervention at all. On the contrary, they were more than willing to see government provide tariffs, railroad subsidies, and internal improvements, all of ...
Where Kant (1724–1804) would argue that reason can only be used properly by goodwill, Mill would say that the only way to universally create fair laws and systems would be to step back to the consequences, whereby Kant's ethical theories become based around the ultimate good—utility. [83]
As anarcho-capitalism puts laissez-faire economics before economic equality, it is commonly viewed as incompatible with the anti-capitalist and egalitarian tradition of anarchism. Although anarcho-capitalist theory implies the abolition of the state in favour of a fully laissez-faire economy, [131] it lies outside the tradition of anarchism. [133]
[47]: 12–13 Thus, he "combined the laissez-faire economics of Mises with the absolutist views of human rights and rejection of the state" from individualist anarchists. [128] Edward Stringham opined that: "In the late 1940s, Murray Rothbard decided that that [sic] private-property anarchism was the logical conclusion of free-market thinking