In this systematic and scathing attack on the dominant contemporary version of liberalism, John Kekes challenges political assumptions shared by the majority of people in Western societies. Egalitarianism, as it's widely known, holds that a government ought to treat all citizens with equal consideration. Kekes charges that belief in egalitarianism rests on illusions that prevent people from facing unpleasant truths.Kekes, a major voice in modern political thought, argues that differences among human beings in the areas of morality, reasonability, legality, and citizenship are too important for governance to ignore. In a rigorous criticism of prominent egalitarian thinkers, including Dworkin, Nagel, Nussbaum, Rawls, Raz, and Singer, Kekes charges that their views present a serious threat to both morality and reason. For Kekes, certain "inegalitarian truths" are obvious: people should get what they deserve, those who are good and those who are evil should not be treated as if they had the same moral worth, people should not be denied what they have earned in order to benefit those who have not earned it, and individuals should be held responsible for their actions. His provocative book will compel many readers to question their faith in liberalism.

Educational policy and discussion, in Britain and the USA, are increasingly dominated by the confused ideology of egalitarianism. David E. Cooper begins by identifying the principles hidden among the confusions, and argues that these necessarily conflict with the ideal of educational excellence - in which conflict it is this ideal that must be preserved. He goes on to criticize the use of education as a tool for promoting wider social equality, focussing especially on the muddles surrounding 'equal opportunities', 'social mix' and 'reverse discrimination'. Further chapters criticize the 'new egalitarianism' favoured, on epistemological grounds, by various sociologists of knowledge in recent years and 'cultural egalitarianism' according to which standard criteria of educational value merely reflect parochial and economic interests.

Explores how Enlightenment values have been transformed in a technological civilization.

Liberalism is doomed to failure, John Kekes argues in this penetrating criticism of its basic assumptions. Liberals favor individual autonomy, a wide plurality of choices, and equal rights and resources, seeing them as essential for good lives. They oppose such evils as selfishness, intolerance, cruelty, and greed. Yet the more autonomy, equality, and pluralism there is, Kekes contends, the greater is the scope for evil. According to Kekes, liberalism is inconsistent because the conditions liberals regard as essential for good lives actually foster the very evils liberals want to avoid, and avoiding those evils depends on conditions contrary to the ones liberals favor. Kekes argues further that the liberal conceptions of equality, justice, and pluralism require treating good and evil people with equal respect, distributing resources without regard to what recipients deserve, and restricting choices to those that conform to liberal preconceptions. All these policies are detrimental to good lives. Kekes concludes that liberalism cannot cope with the prevalence of evil, that it is vitiated by inconsistent commitments, and that—contrary to its aim—liberalism is an obstacle to good lives.

Educational policy and discussion, in Britain and the USA, are increasingly dominated by the confused ideology of egalitarianism. David E. Cooper begins by identifying the principles hidden among the confusions, and argues that these necessarily conflict with the ideal of educational excellence - in which conflict it is this ideal that must be preserved. He goes on to criticize the use of education as a tool for promoting wider social equality, focussing especially on the muddles surrounding 'equal opportunities', 'social mix' and 'reverse discrimination'. Further chapters criticize the 'new egalitarianism' favoured, on epistemological grounds, by various sociologists of knowledge in recent years and 'cultural egalitarianism' according to which standard criteria of educational value merely reflect parochial and economic interests.

Political correctness, idealizing the oppressed, and an affinity for authoritarian and charismatic leaders are all parts of what Ellis calls "the dark side of the left."