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The philosophy of self defines the essential qualities that make one person distinct from all others. There have been numerous approaches to defining these qualities. The self is the idea of a unified being which is the source of consciousness. Moreover, this self is the agent responsible for the thoughts and actions of an individual to which they are ascribed. It is a substance, which therefore endures through time; thus, the thoughts and actions at different moments may pertain to the same self. As the notion of subject, the self had been harshly criticized by Nietzsche at the end of the 19th century, on behalf of what Gilles Deleuze would call a "becoming-other".^{[citation needed]}

Philosophical definition[link]

Most philosophical definitions of self—per Descartes, Locke, Hume, and William James are expressed in the first person.^[1] A third person definition does not refer to specific mental qualia but instead strives for objectivity and operationalism.

To another person, the self of one individual is exhibited in the conduct and discourse of that individual. Therefore, the intentions of another individual can only be inferred from something that emanates from that individual. The particular characteristics of the self determine its identity.

Concepts of self[link]

Self as an illusion[link]

In spirituality, and especially nondual, mystical and eastern meditative traditions, the human being is often conceived as being in the illusion of individual existence, and separateness from other aspects of creation. This "sense of doership" or sense of individual existence is that part which believes it is the human being, and believes it must fight for itself in the world, is ultimately unaware and unconscious of its own true nature. The ego is often associated with mind and the sense of time, which compulsively thinks in order to be assured of its future existence, rather than simply knowing its own self and the present.

The spiritual goal of many traditions involves the dissolving of the ego, allowing self-knowledge of one's own true nature to become experienced and enacted in the world. This is variously known as enlightenment, nirvana, presence, and the "here and now".

Self-knowledge[link]

This section requires expansion.

Lao Tzu, in his Tao Te Ching, says "Knowing others is wisdom. Knowing the self is enlightenment. Mastering others requires force. Mastering the self requires strength."^[2]

Adi Shankaracharya, in his commentary on Bhagavad Gita says "Self-knowledge alone eradicates misery".^[3] "Self-knowledge alone is the means to the highest bliss.".^[4]"Absolute perfection is the consummation of Self-knowledge." ^[5]

Self as an activity[link]

Aristotle, following Plato, defined the soul as the core essence of a being, but argued against its having a separate existence. For instance, if a knife had a soul, the act of cutting would be that soul, because 'cutting' is the essence of what it is to be a knife. Unlike Plato and the religious traditions, Aristotle did not consider the soul as some kind of separate, ghostly occupant of the body (just as we cannot separate the activity of cutting from the knife). As the soul, in Aristotle's view, is an activity of the body, it cannot be immortal (when a knife is destroyed, the cutting stops). More precisely, the soul is the "first activity" of a living body. This is a state, or a potential for actual, or 'second', activity. "The axe has an edge for cutting" was, for Aristotle, analogous to "humans have bodies for rational activity," and the potential for rational activity thus constituted the essence of a human soul. Aristotle used his concept of the soul in many of his works; the De Anima (On the Soul) provides a good place to start to gain more understanding of his views.

Aristotle also believed that there were four sections of the soul. The four sections are calculative part, the scientific part on the rational side used for making decisions and the desiderative part and the vegetative part on the irrational side responsible for identifying our needs.

Self independent of the senses[link]

While he was imprisoned in a castle, Avicenna wrote his famous "Floating Man" thought experiment to demonstrate human self-awareness and the substantiality of the soul. His "Floating Man" thought experiment tells its readers to imagine themselves suspended in the air, isolated from all sensations, which includes no sensory contact with even their own bodies. He argues that, in this scenario, one would still have self-consciousness. He thus concludes that the idea of the self is not logically dependent on any physical thing, and that the soul should not be seen in relative terms, but as a primary given, a substance. This argument was later refined and simplified by René Descartes in epistemic terms when he stated: "I can abstract from the supposition of all external things, but not from the supposition of my own consciousness."^[6]

Bundle theory of self[link]

David Hume pointed out that we tend to think that we are the same person we were five years ago. Though we have changed in many respects, the same person appears present as was present then. We might start thinking about which features can be changed without changing the underlying self. Hume, however, denies that there is a distinction between the various features of a person and the mysterious self that supposedly bears those features. When we start introspecting, "we are never intimately conscious of anything but a particular perception; man is a bundle or collection of different perceptions which succeed one another with an inconceivable rapidity and are in perpetual flux and movement".^[7]

It is plain, that in the course of our thinking, and in the constant revolution of our ideas, our imagination runs easily from one idea to any other that resembles it, and that this quality alone is to the fancy a sufficient bond and association. It is likewise evident that as the senses, in changing their objects, are necessitated to change them regularly, and take them as they lie contiguous to each other, the imagination must by long custom acquire the same method of thinking, and run along the parts of space and time in conceiving its objects."^[8]

On Hume's view, these perceptions do not belong to anything. Rather, Hume compares the soul to a commonwealth, which retains its identity not by virtue of some enduring core substance, but by being composed of many different, related, and yet constantly changing elements. The question of personal identity then becomes a matter of characterizing the loose cohesion of one's personal experience. (Note that in the Appendix to the Treatise, Hume said mysteriously that he was dissatisfied with his account of the self, yet he never returned to the issue.) Hume’s position is very similar to Indian Buddhists’ conception of the self.

The paradox of the Ship of Theseus can be used as an analogy of the self as a bundle of parts in flux.

Self-enquiry and self-surrender[link]

Ramana Maharshi's primary teachings documented in the book Nan Yar (Who am I) state:

• Enquire into the source of the "I" Consciousness by asking "Who am I". The source or seat of "I" consciousness is the true self.
• Self itself is the world; Self itself is 'I'; Self itself is God; all is the Supreme Self (siva swarupam)

Although his primary teaching was self-enquiry, he was also known to have advised the use of self-surrender (to one's Deity or Guru) as an alternative means, which would ultimately converge in to the path of Self-Enquiry.

Self as a narrative center of gravity[link]

Daniel Dennett has a deflationary theory of the self. Selves are not physically detectable. Instead, they are a kind of convenient fiction, like a center of gravity, which are convenient as a way of solving physics problems, although they need not correspond to anything tangible — the center of gravity of a hoop is a point in thin air. People constantly tell themselves stories to make sense of their world, and they feature in the stories as a character, and that convenient but fictional character is the self.^[9][10]

The Buddha[link]

The Buddha in particular attacked all attempts to conceive of a fixed self, while stating that holding the view "I have no self" is also mistaken. This is an example of the middle way charted by the Buddha.

Others[link]

This section requires expansion.

Other broader understandings of Self place it to mean the essence of any living being. With this understanding, Self is the hand of God or the expression of life that makes any living entity inherently unique.

See also[link]

Wikiquote has a collection of quotations related to: Self (philosophy)

• Atman (Buddhism)
• Being and Time
• Consciousness as the basis of personal identity (John Locke)
• Gnosis
• Mirror stage
• Other
• Personal identity (philosophy)
• Reflexive Self-Consciousness
• Self (psychology)
• Self (sociology)
• Self (spirituality)
• Self-realization
• Self-Schema
• Subject (philosophy)

References[link]

• Self-knowledge entry in the Stanford Encyclopedia of Philosophy
• Carsten Korfmacher, 'Personal Identity', in "The Internet Encyclopedia of Philosophy"

Thomas Metzinger

Thomas Metzinger (born 12 March 1958) is a German philosopher. As of 2011^[update] he holds the position of director of the theoretical philosophy group at the department of philosophy at the Johannes Gutenberg University of Mainz and is an Adjunct Fellow at the Frankfurt Institute for Advanced Studies and on the advisory board of the Giordano Bruno Foundation. From 2008 to 2009 he served as a Fellow at the Wissenschaftskolleg zu Berlin.

He has been active since the early 1990s in the promotion of consciousness studies as an academic endeavour. As a co-founder, he has been particularly active in the organization of the Association for the Scientific Study of Consciousness (ASSC), and sat on the board of directors of that organisation from 1995 to 2008. He served as president of the ASSC in 2009/10. Metzinger is director of the MIND group and has been president of the German cognitive science society from 2005 to 2007. In English he has published two edited works, Conscious Experience (1995), and Neural correlates of consciousness: empirical and conceptual issues (2000). The latter book arose out of the second ASSC meeting, for which he acted as local organizer.

In 2003 Metzinger published the monograph Being No One. In this book he argues that no such things as selves exist in the world: nobody ever had or was a self. All that exists are phenomenal selves, as they appear in conscious experience. He argues that the phenomenal self, however, is not a thing but an ongoing process; it is the content of a "transparent self-model." In 2009 Metzinger published a follow-up book to Being No One for a general audience: The Ego Tunnel (Basic Books, New York, ISBN 0-465-04567-7).

Metzinger's work addresses some of the fundamental issues in neurobiology, consciousness, and the relationship between mind and body.

Metzinger's interests include:

• Philosophy of mind (esp. philosophical aspects of empirical theories in the neuro- and cognitive sciences, artificial intelligence, and related areas of research).
• Ethics (esp. conceptual connections between applied ethics, the philosophy of mind and anthropology)

Metzinger supervises The Neuroethics Web Portal.

Literature[link]

Monographs

• (1985) Neuere Beiträge zur Diskussion des Leib-Seele-Problems. Peter Lang, Frankfurt am Main, ISBN 3-8204-8927-4
• (1993) Subjekt und Selbstmodell. Die Perspektivität phänomenalen Bewußtseins vor dem Hintergrund einer naturalistischen Theorie mentaler Repräsentation. mentis, Paderborn, ISBN 3-89785-081-8
• (2003) Being No One. The Self-Model Theory of Subjectivity. MIT Press, Cambridge, MA., ISBN 0-262-13417-9 (Hardcover)/ISBN 0262633086 (Paperback)
• (2009) The Ego Tunnel - The Science of the Mind and the Myth of the Self Basic Books, New York, ISBN 0-465-04567-7
• (2009) Der Ego-Tunnel - Eine neue Philosophie des Selbst: Von der Hirnforschung zur Bewusstseinsethik Berlin Verlag, Berlin, ISBN 3-8270-0630-9
• (2010) Der Ego Tunnel. Eine neue Philosophie des Selbst: Von der Hirnforschung zur Bewusstseinsethik. Berlin: Berlin Verlag. eBook ISBN 978-3-8270-7037-1
• (2011) Being No One. The Self-Model Theory of Subjectivity. Cambridge MA: MIT Press. Kindle edition; ASIN: B004ELBJ56

Editorship

• (1995) Bewußtsein – Beiträge aus der Gegenwartsphilosophie., Paderborn, mentis, Paderborn, ISBN 3-89785-012-5
• (1995) Conscious Experience. Imprint Academic, Thorverton und mentis, Paderborn, ISBN 0-907845-10-X (Hardcover)
• (2000) Neural Correlates of Consciousness – Empirical and Conceptual Questions. MIT Press, Cambridge, MA., ISBN 0-262-13370-9 (Hardcover)
• (2006) Grundkurs Philosophie des Geistes – Band 1: Phänomenales Bewusstsein mentis, Paderborn, ISBN 3-89785-551-8
• (2007) Grundkurs Philosophie des Geistes – Band 2: Das Leib-Seele-Problem mentis, Paderborn, ISBN 3-89785-552-6
• (2010) Grundkurs Philosophie des Geistes – Band 3: Intentionalität und mentale Repräsentation mentis Paderborn, ISBN 978-3-89785-553-3. All three volumes can be purchased for 78 Euros, ISBN 978-3-89785-554-0.

Selected articles and book chapters

• (2003; with Vittorio Gallese) The emergence of a shared action ontology: building blocks for a theory In G. Knoblich, B. Elsner, G. von Aschersleben, und T. Metzinger (eds), Self and Action. Special issue of Consciousness & Cognition (12:4), 549-571.
• (2003) Phenomenal transparency and cognitive self-reference Phenomenology and the Cognitive Sciences, 2, 353-393. doi:10.1023/B:PHEN.0000007366.42918.eb.
• (2003) Phänomenale Transparenz und kognitive Selbstbezugnahme In U. Haas-Spohn (Hrsg.), Intentionalität zwischen Subjektivität und Weltbezug. Paderborn: mentis. Seite 411-459.
• (2003) Why are identity-disorders interesting for philosophers? In Thomas Schramme und Johannes Thome (Hrsg.), Philosophy and Psychiatry. Berlin: de Gruyter. S. 311-25.
• (2004) Précis of "Being No One" In PSYCHE - An Interdisciplinary Journal of Research on Consciousness, 11 (5), 1-35.
• (2005) Out-of-body experiences as the origin of the concept of a "soul" Mind and Matter, 3(1), 57-84.
• (2005) Die Selbstmodell-Theorie der Subjektivität: Eine Kurzdarstellung in sechs Schritten In C. S. Herrmann, M. Pauen, J. W. Rieger und S. Schicktanz (Hrsg.), Bewusstsein: Philosophie, Neurowissenschaften, Ethik. Stuttgart: UTB/Fink . S. 242-269.
• (2006) Being No One – Eine sehr kurze deutsche Zusammenfassung In Grundkurs Philosophie des Geistes – Band 1: Phänomenales Bewusstsein. S. 424-475.
• (2006) Conscious volition and mental representation: Towards a more fine-grained analysis In N. Sebanz und W. Prinz (Hrsg.), Disorders of Volition. Cambridge, MA: MIT Press. S. 19-48.
• (2007; with B. Lenggenhager, T. Tadi und O. Blanke) Video Ergo Sum: Manipulating bodily self-consciousness Science, 317, 1096-1099.
• (2008) Empirical perspectives from the self-model theory of subjectivity: A brief summary with examples In Rahul Banerjee and Bikas K. Chakrabarti (eds.), Progress in Brain Research, 168: 215-246. Amsterdam: Elsevier.
• (2009; mit O. Blanke) Full-body illusions and minimal phenomenal selfhood Trends in Cognitive Sciences 13(1): 7-13.
• (2010) The No-Self-Alternative Chapter 11 in S. Gallagher (ed.), Oxford Handbook of the Self. Oxford, UK: Oxford University Press, 279-296.
• (2011a; with Elisabeth Hildt). Cognitive Enhancement . In J. Illes and B.J. Sahakian (eds.), Oxford Handbook of Neuroethics. Oxford, UK: Oxford University Press. P. 245-264.

DVD-Set

• (2009) Philosophie des Bewusstseins (5 DVDs)- 15 Vorlesungen an der Johannes Gutenberg-Universität Mainz vom Wintersemester 2007/2008 Auditorium-Netzwerk.

External links[link]

• Scholarpedia article on Self Models
• Video of 2004 Foerster lecture at UC Berkeley
• List of publications
• Homepage
• Association for the Scientific Study of Consciousness
• Neuroethics Webportal
• MIND Group
• Public Lecture on Spirituality and Intellectual Honesty (YouTube with a link to English translation)
• To Be or Not To Be: The Self as Illusion ("Perspectives on the Self: Conversations on Identity & Consciousness ") at the New York Academy of Sciences)
• Guest on All in the Mind with Natasha Mitchell
• Brain Science Podcast with Dr. Ginger Campbell

Walter E. Williams, (born March 31, 1936) is an American economist, commentator, and academic. He is the John M. Olin Distinguished Professor of Economics at George Mason University, as well as a syndicated columnist and author known for his libertarian views.^[2]

Early life and education[link]

Williams was born into an African-American family. His family during childhood consisted of himself, his mother, and his sister. His father played no role in raising either child.^[3] He grew up in Philadelphia. The family initially lived in West Philadelphia, moving to North Philadelphia and the Richard Allen housing projects when Williams was ten. His neighbors included a young Bill Cosby. Williams knew many of the individuals that Cosby speaks of from his childhood, including Weird Harold and Fat Albert.^[4]

Williams was a talented high school student who displayed a very inconsistent performance in his studies. Following high school he came out to stay with his father in California, and attended one semester at Los Angeles City College, in regard to which he would later state that he was not ready yet to be a serious student.^[5] In 1959 he was drafted into the military, and served as a Private in the United States Army.^[4][6] While serving in the Army, he "waged a one man battle against Jim Crow from inside the army (where he was nearly court-martialed for challenging the racial order)."^[4] Williams:

wrote a letter to President John F. Kennedy denouncing the pervasive racism of the American government and military. “Should Negroes be relieved of their service obligation or continue defending and dying for empty promises of freedom and equality,” Williams demanded of the president. "Or should we demand human rights as our Founding Fathers did at the risk of being called extremists....I contend that we relieve ourselves of oppression in a manner that is in keeping with the great heritage of our nation.”^[4]

He received a reply from the Deputy Assistant Secretary of Defense, Alfred B. Fitt, a response which he termed "the most reasonable response that I received from any official."^[7]

Following his military service, he re-entered college as a far more motivated student. Williams earned both a bachelor's degree (1965) and a masters degree (1967) in economics from California State University, Los Angeles. He earned his Ph.D. from the University of California, Los Angeles in 1972. Speaking of his early college days, Williams says "I was more than anything a radical. I was more sympathetic to Malcolm X than Martin Luther King because Malcolm X was more of a radical who was willing to confront discrimination in ways that I thought it should be confronted, including perhaps the use of violence. But I really just wanted to be left alone. I thought some laws, like minimum-wage laws, helped poor people and poor black people and protected workers from exploitation. I thought they were a good thing until I was pressed by professors to look at the evidence." While at UCLA Williams came into contact with economists such as Armen Alchian, James Buchanan and Axel Leijonhufvud who challenged his assumptions. Never one to be over-awed by others, Williams regularly challenged his professors as well. But on examining the evidence of actual outcomes he came to feel such programs were abject failures. "I learned that you have to evaluate the effects of public policy as opposed to intentions."^[8]

While at UCLA, Thomas Sowell arrived on campus in 1969 as a visiting professor. Though he never took a class from Dr. Sowell, the two met and began a friendship that has lasted to this day. In the summer of 1972 Sowell was hired as director of the Urban Institutes Ethnic Minorities Project, which Williams joined shortly thereafter^[9] Correspondence between Sowell and Williams appears in the 2007 "A Man of Letters" by Sowell.

Academic career[link]

Williams has been a Professor of Economics at George Mason University since 1980, and was chairman of the University's Economics department from 1995 to 2001.

He has previously been on the faculty of Los Angeles City College, California State University – Los Angeles, Temple University, and Grove City College. Williams was awarded an honorary degree at Universidad Francisco Marroquin. He also attended Suffolk County Community College in Brentwood NY.

Writing career[link]

Williams has written eight books and hundreds of articles. His syndicated column is published weekly in approximately 140 newspapers across the United States, as well as on several web sites by Creators Syndicate.^[10]

Economic and political views[link]

As an economist, Williams is a proponent of free market economics and opposes socialist systems of government intervention.^[11] "I praise lassez-faire capitalism as being the most moral and most productive system man has ever devised. Capitalism is relatively new in human history. Prior to capitalism, the way people amassed great wealth was by looting, plundering and enslaving their fellow man. Capitalism made it possible to become wealthy by serving your fellow man."^[12] In advancing these theories, Williams has said "That's a challenge I love: making economics fun and understandable."^[13]

In the mid-to-late 1970s Williams conducted research into the Davis-Bacon Act of 1931 and on the impact of minimum wage laws on minority employment. His research led him to conclude the government's interventional programs were harmful. Among those state programs Williams was critical of were minimum wage and affirmative action laws, stating both practices inhibit liberty and are detrimental to the blacks they are intended to help. He published his results in his 1982 book The State Against Blacks, where he argued that laws regulating economic activity are far greater obstacles to economic progress for blacks than racial bigotry and discrimination.^[8] Subsequently Williams penned a number of articles detailing his view that increases in the minimum wage price low skill workers out of the market, eliminating their opportunities for employment.^[14][15][16] Williams believes that racism and the legacy of slavery in the United States are overemphasized as problems faced by the black community today. He points to the crippling effects of a welfare state and the disintegration of the black family as more pressing concerns. "The welfare state has done to black Americans what slavery couldn't do, and that is to destroy the black family"^[8] Though in favor of equal access to government institutions such as court houses, city halls and libraries, Williams opposes anti-discrimination laws directed at the private sector on the grounds that such laws infringe upon the people's right of freedom of association.

Williams views gun control laws as a governmental infringement upon the rights of individuals, and argues that they end up endangering the innocent while failing to reduce crime.^[17] Williams also makes the argument that the true proof of whether or not an individual owns something is whether or not they have the right to sell it. Taking this argument to its conclusion, he supports legalization of selling one's own bodily organs.^[18] He argues that government prohibiting the selling of one's bodily organs is an infringement upon one's property rights, asking "If I don't own my organs, please tell me who does?"^[19][20]

Regarding Federalism, Williams is in favor of power being in the hands of the states, with limited powers being held by the Federal government. This was the design of the founding documents, largely undermined by the events of the civil war.^[21]

"The War between the States settled by force whether states could secede. Once it was established that states cannot secede, the federal government, abetted by a Supreme Court unwilling to hold it to its constitutional restraints, was able to run amok over states’ rights, so much so that the protections of the Ninth and Tenth Amendments mean little or nothing today. Not only did the war lay the foundation for eventual nullification or weakening of basic constitutional protections against central government abuses, but it also laid to rest the great principle enunciated in the Declaration of Independence that 'Governments are instituted among Men, deriving their just powers from the consent of the governed.'"

In light of the founding documents, Williams concludes it is the right of U.S. states to secede from the union if they so wish, as several states attempted to do during the Civil War.^[22] He has gone on record as advocating the Free State Project in at least two columns and once on television. The Williams endorsement correlated with the largest single membership jump in the first 5000 phase of the project, a jump even higher than the results of the project being Slashdotted.

Williams believes programs such as affirmative action and minimum wage laws set up to aide minorities have, in fact, been harmful to them and stifled their ability to advance in society. "Affirmative action has led to, I believe, many Black people expecting favors from the system and not working as hard as they otherwise would. That is, if you know that you can get into college because of affirmative action—or some people call it diversity nowadays—well then why work as hard in high school? So it might undermine some of the spirit of people. And I think that the basic premise of those who advocate affirmative action is that the problems that Black Americans face today are the result of racial discrimination." In reaction to what he viewed as inappropriate racial sensitivity that he saw hurting blacks in higher education, Williams began in the 1970s to offer colleagues a "certificate of amnesty and pardon" to all white people for Western Civilization's sins against blacks - and "thus obliged them not to act like damn fools in their relationships with Americans of African ancestry." He still offers it to anyone. The certificate can be obtained at his website.^[23]

In his work, Williams builds on the economic theories of F. A. Hayek, Ludwig von Mises, Henry Hazlitt, and Milton Friedman,^[24] as well as the previously mentioned Thomas Sowell, and he has said of Ayn Rand's 1967 work Capitalism: The Unknown Ideal that it is "one of the best defenses and explanations of capitalism one is likely to read."^[25]

Besides his weekly columns, Williams has become known nationally as a highly popular guest host before the twenty million listeners of the Rush Limbaugh radio program when Limbaugh is away traveling. Reason has called Williams "one of the country’s leading libertarian voices."^[4] In 2009, Greg Ransom, a writer for the Ludwig von Mises Institute, ranked Williams as the third-most important "Hayekian" Public Intellectual in America, behind only Thomas Sowell and John Stossel.^[26]

Non-profit activities[link]

Williams serves on the boards of a number of non-profit organizations, including the Bruin Alumni Association and Grove City College.

Presidential draft campaign[link]

Cartoonist Bruce Tinsley, in his comic strip Mallard Fillmore, launched a campaign to draft Williams for the Republican presidential nomination in the 2008 United States presidential election.^[27] Although Williams initially stated that he wouldn't completely rule out the possibility, he ultimately decided against such a run, and endorsed Ron Paul.^[28]

Personal life[link]

Williams and his wife Connie (née Taylor) were married from 1960 until her death on December 29, 2007. They have one daughter, Devyn (b. 1975), who resides in Los Angeles, California.^{[citation needed]} Williams is a cousin of former NBA player Julius Erving.^[29][30]

In 2011, Dr. Williams retired from the board of directors of Media General. He served on the board of directors from 2001–2011 and was chairman of the Audit Committee.

Books[link]

• America: a Minority Viewpoint (1982) ISBN 0-8179-7562-4
• The State Against Blacks (1984) ISBN 0-07-070378-7
• All It Takes Is Guts: A Minority View (1988) ISBN 0-89526-569-9
• South Africa's War Against Capitalism (1989) ISBN 0-275-93179-X
• Do the Right Thing: The People's Economist Speaks (1995) ISBN 0-8179-9382-7
• More Liberty Means Less Government: Our Founders Knew This Well (1999) ISBN 0-8179-9612-5
• Liberty versus the Tyranny of Socialism: Controversial Essays (2008) ISBN 0-8179-4912-9
• Up from the Projects: An Autobiography (2010) ISBN 0-8179-1254-1
• Race and Economics: How Much Can Be Blamed on Discrimination? (2011) ISBN 978-0-8179-1244-4

See also[link]

• List of economists

References[link]

Notes

Bibliography

• Williams, Walter E. (1999) "More Liberty Means Less Government; Our Founders Knew This Well" Stanford, California: Hoover Institution Press. ISBN 0-8179-9612-5
• Williams, Walter E. (2010) "Up From The Projects" Stanford, California: Hoover Institution Press. ISBN 0-8179-1255-0

External links[link]

Wikiquote has a collection of quotations related to: Walter E. Williams

• Walter Williams Home Page at GMU
  • Biography
• Walter Williams Features at Creators Syndicate
• Syndicated articles (at townhall.com) (rss feed)(at Jewish World Review)
• Podcasts of Williams' recent articles
• Podcast featuring Williams Williams discusses economics and life on EconTalk.
• Audio interview with Walter E. Williams at National Review Online
• Walter Williams Quotes
• Biography and List of Articles written by Walter Williams at Capitalism Magazine
• Economics for the Citizen
• His Introduction (pdf) to Choosing the Right College
• Walter E. Williams Lectures from the Intercollegiate Studies Institute
• An Interview with Dr. Walter E. Williams at Free Market Mojo
• C-SPAN Q&A interview with Williams, March 18, 2012

Persondata
Name	Williams, Walter
Alternative names
Short description	American writer
Date of birth	1936-06-30
Place of birth	Philadelphia, Pennsylvania
Date of death
Place of death