Right-libertarianism, also known as libertarian capitalism, or right-wing libertarianism, is a libertarian political philosophy that supports capitalist property rights and defends market distribution of natural resources and private property. The term right-libertarianism is used to distinguish this class of views on the nature of property and capital from left-libertarianism, a type of libertarianism that combines self-ownership with an egalitarian approach to property and income. In contrast to socialist libertarianism, right-libertarianism supports free-market capitalism. Like most forms of libertarianism, it supports civil liberties, especially natural law, negative rights, the non-aggression principle, and a major reversal of the modern welfare state.

Right-libertarian political thought is characterized by the strict priority given to liberty, with the need to maximize the realm of individual freedom and minimize the scope of public authority. Right-libertarians typically see the state as the principal threat to liberty. This anti-statism differs from anarchist doctrines in that it is based upon strong individualism that places less emphasis on human sociability or cooperation. Right-libertarian philosophy is also rooted in the ideas of individual rights and laissez-faire economics. The right-libertarian theory of individual rights generally follows the homestead principle and the labor theory of property, stressing self-ownership and that people have an absolute right to the property that their labor produces. Economically, right-libertarians make no distinction between capitalism and free markets and view any attempt to dictate the market process as counterproductive, emphasizing the mechanisms and self-regulating nature of the market whilst portraying government intervention and attempts to redistribute wealth as invariably unnecessary and counter-productive. Although all right-libertarians oppose government intervention, there is a division between anarcho-capitalists, who view the state as an unnecessary evil and want property rights protected without statutory law through market-generated tort, contract and property law; and minarchists, who support the need for a minimal state, often referred to as a night-watchman state, to provide its citizens with courts, military, and police. (Full article...)

Norberto Bobbio (Italian: [norˈbɛrto ˈbɔbbjo]; 18 October 1909 – 9 January 2004) was an Italian philosopher of law and political sciences and a historian of political thought. He also wrote regularly for the Turin-based daily La Stampa.

Bobbio was a social liberal in the tradition of Piero Gobetti, Carlo Rosselli, Guido Calogero [it], and Aldo Capitini. He was also strongly influenced by Hans Kelsen and Vilfredo Pareto. (Full article...)

“ As to the sense given to 'freedom,' it must of course be admitted that every usage of the term to express anything but a social and political relation of one man to others involves a metaphor. Even in the original application its sense is by no means fixed. It always implies indeed some exemption from compulsion by others, but the extent and conditions of this exemption, as enjoyed by the 'freeman' in different states of society, are very various. As soon as the term 'freedom' comes to be applied to anything else than an established relation between a man and other men, its sense fluctuates much more. Reflecting on their consciousness, on their 'inner life' (i.e. their life as viewed from within), men apply to it the terms with which they are familiar as expressing their relations to each other. In virtue of that power of self-distinction and self-objectification, which he expresses whenever he says 'I', a man can set over against himself his whole nature or any of its elements, and apply to the relation thus established in thought a term borrowed from relations of outward life. Hence, as in Plato, the terms 'freedom' and 'bondage' may be used to express a relation between the man on the one side, as distinguishing himself from all impulses that do not tend to his true good, and those impulses on the other. He is a 'slave' when they are masters of him, 'free' when master of them. The metaphor in this form was made further use of by the Stoics, and carried on into the doctrines of the Christian Church. Since there is no kind of impulse or interest which a man cannot so distinguish from himself as to present it as an alien power, of which the influence on him is bondage, the particular application of the metaphor is quite arbitrary. It may come to be thought that the only freedom is to be found in a life of absolute detachment from all interests, a life in which the pure ego converses solely with itself or with a God, who is the same abstraction under another name. This is a view into which both saints and philosophers have been apt to fall. It means practically, so far as it means anything, absorption in some one interest with which the man identifies himself in exclusion of all other interests, which he sets over against himself as an influence to be kept aloof. ” — Thomas Hill Green, On the Different Senses of 'Freedom' as Applied to Will and to the Moral Progress of Man, 1879.

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