Two concepts shaped and continue to shape the discussion on the limits of a liberal and democratic state. First, Mill's harm principle, according to which the fundamental justification for a state exercising power over individuals is to prevent harm being done to others. Second, the distinction between the public sphere, where liberal democracies can intervene, and the private sphere, where individuals are, in principle, free to do as they like. I argue that both concepts have to be revisited in the context of today's ‘ultra-processed’ world, in which sophisticated technologies and highly engineered products reach deep into the private sphere, exploiting human psychology and jeopardizing citizens’ health and welfare in the interest of maximizing profit. In this ultra-processed world, where the distinction between the public and the private spheres is blurred, systemic interventions such as regulation and taxation, often criticized as paternalistic, are necessary to minimize harm. However, they must be complemented by interventions informed by behavioural science that modify and guide individual behaviours. Beyond the soft paternalism of nudging, people can be empowered to self-nudge – a non-paternalistic approach that enables them to design and structure their own decision environments and choice architectures as they see fit.

Many proponents of the Harm Principle seem to implicitly assume that the principle is compatible with permitting the free exchange of goods and services, even if such exchanges generate so-called market harms. I argue that, as a result, proponents of the Harm Principle face a dilemma: either the Harm Principle’s domain cannot include a large number of non-market harm cases or market harms must be treated on par with non-market harms. I then go on to discuss three alternative arguments defending the status of market harms as exceptions to the Harm Principle and discuss why these arguments also fail.

Moralism in bioethics and elsewhere means going beyond accepted moral principles, either by exaggerating good ethical concerns, by applying them to areas where they do not belong, or simply by assuming anything else than concrete physical or mental harm as normative guides. This paper explores the conceptual background of moralism especially in the consequentialist tradition, presents cases of allegedly bad moralism in the light of this exploration, introduces six approaches to justice, and argues that these approaches question our prevailing views on the goodness and badness of moralism in its various forms.

This article analyses the liberal ethics of non-interference in social choice. It examines a liberal principle that captures non-interfering views of society and is inspired by John Stuart Mill’s conception of liberty. The principle expresses the idea that society should not penalize individuals after changes in their situation that do not affect others. The article highlights an impossibility for liberal approaches: every social decision rule that satisfies unanimity and a general principle of non-interference must be dictatorial. This raises some important issues for liberal approaches in social choice and political philosophy.