DOCSLIB.ORG

Social Justice Cultural Origins of a Perspective and a Theory

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Social Justice Cultural Origins of a Perspective and a Theory SUBSCRIBE NOW AND RECEIVE CRISIS AND LEVIATHAN* FREE! “The Independent Review does not accept “The Independent Review is pronouncements of government officials nor the excellent.” conventional wisdom at face value.” —GARY BECKER, Noble Laureate —JOHN R. MACARTHUR, Publisher, Harper’s in Economic Sciences Subscribe to The Independent Review and receive a free book of your choice* such as the 25th Anniversary Edition of Crisis and Leviathan: Critical Episodes in the Growth of American Government, by Founding Editor Robert Higgs. This quarterly journal, guided by co-editors Christopher J. Coyne, and Michael C. Munger, and Robert M. Whaples offers leading-edge insights on today’s most critical issues in economics, healthcare, education, law, history, political science, philosophy, and sociology. Thought-provoking and educational, The Independent Review is blazing the way toward informed debate! Student? Educator? Journalist? Business or civic leader? Engaged citizen? This journal is for YOU! *Order today for more FREE book options Perfect for students or anyone on the go! The Independent Review is available on mobile devices or tablets: iOS devices, Amazon Kindle Fire, or Android through Magzter. INDEPENDENT INSTITUTE, 100 SWAN WAY, OAKLAND, CA 94621 • 800-927-8733 • [email protected] PROMO CODE IRA1703 Social Justice Cultural Origins of a Perspective and a Theory F CARL L. BANKSTON III he term social justice comes up frequently in circles concerned with political and economic policy. Although it is often ill defined, it generally rests on two T overriding principles. First, social justice is viewed primarily as a matter of redistributing goods and resources to improve the situations of the disadvantaged. Second, this redistribution is not presented as a matter of compassion or national interest, but as a matter of the rights of the relatively disadvantaged to make claims on the rest of the society. In common usage, the term is rarely taken as expressing a debatable position, but as a statement of a fundamental axiom of value in political and economic life. Of course, some thinkers have given serious consideration to what a just society may be and to whether it makes sense to talk of justice as a quality of entire societies. However, the late philosopher John Rawls is the theorist most closely associated with the term, and his writings are for the most part consistent with the common under- standing. Some version of his theory can arguably be found in most uses of the term social justice, even on the lips of those who have never read him (probably the overwhelming majority of social justice advocates). In this article, I argue that a broadly Rawlsian approach to social justice became prevalent in the late twentieth century because it expressed attitudes shaped by two historical experiences: the rise of a mass- consumption economy and the adoption of the civil rights movement as a model for Carl L. Bankston III is a professor of sociology and chair of the Department of Sociology at Tulane University. The Independent Review, v. 15, n. 2, Fall 2010, ISSN 1086–1653, Copyright © 2010, pp. 165–178. 165 166 F CARL L.BANKSTON III thinking about social relations. Rawls’s book ATheoryofJustice(1971) was the formal statement of a broad ideological orientation that these two experiences produced. Uncovering the sources of a point of view or concept does not constitute in itself a refutation. All ideas, including my own, arise in historical settings and respond to their settings. Looking at political and economic events and trends to understand social thinking can therefore be similar to examining the larger conversation in which someone makes a point or argument. The reasons for looking at the context that gave rise to the currently prevalent concept of social justice, however, go beyond simply clarifying the term. Besides offering an account of the concept’s origins, I also attempt here to explain how a highly debatable perspective became accepted in many circles as a basic assumption beyond debate. Mass Consumption, Keynesian Economics, and the Redistributive Ethic One of the most notable characteristics of the years following World War II was the dramatic increase in consumption. After the Depression decade and the years of wartime restrictions, the United States entered a period of unprecedented abundance in consumer goods. According to U.S. census data, disposable income per capita in 1950 was $10,210 and personal expenditures per capita $9,424 (in 2009 dollars). Just ten years later, disposable income per capita had risen to $14,499 and personal expenditures per capita to $13,474. By the end of the 1960s, disposable income per capita had shot up to $23,265 and personal expenditures per capita to $21,274 (all figures from U.S. Census Bureau 1970 adjusted to 2009 dollars). This increase in capacity for consumption was an aspect of rapidly growing production. By the early 1950s, the United States was responsible for 45 percent of world manufacturing output and 18 percent of all exports (Frost 1992). By 1958, economist John Kenneth Galbraith was characterizing the United States as an “afflu- ent society.” In this new economy, according to Galbraith, the fundamental issue was no longer how to achieve sufficient production, but how to distribute what was being produced. He argued that the nation was spending too much on private consumption to the detriment of public goods and public interests. Galbraith, later an associate and advisor of President John F. Kennedy, maintained that the production of private consumer goods without government guidance left corporations to pursue profits through advertising to increase demand for luxuries, while roads fell into disrepair and children attended badly maintained schools. This high private consumption also left the poor behind the rest of society. Galbraith proposed steering more investments toward public spending, especially spending for education. The desire to redistribute goods toward the disadvantaged in a society of mass consumption was consistent with a version of Keynesian economic logic. President Kennedy identified the country’s underprivileged segment as an area of increased THE INDEPENDENT REVIEW SOCIAL JUSTICE F 167 attention at the beginning of his own administration. When he took office, the nation had recently passed through recessions in 1957 and 1960 that had slowed the remarkable rate of postwar economic growth. In his February 1961 message to Congress on the economy, Kennedy announced an economic recovery plan that would “sustain consumer spending and increase aggregate demand now when the economy is slack.” Thus, in a key speech that foreshadowed President Lyndon B. Johnson’s War on Poverty, Kennedy explicitly identified boosting demand through government spending, including spending on the poor, as an economic strategy (“President’s Message” 1961). The following year, in his economic message of January 21, 1962, Kennedy announced his own expectation that rising standards of living should erase poverty. “Increasing in our lifetime,” he declared, “American prosperity has been widely shared, and it must continue so. The spread of primary, secondary, and higher educa- tion, the wider availability of medical services, and the improved post-war perfor- mance of our economy have bettered the economic status of the poorest families and individuals. But prosperity has not wiped out poverty. In 1960, 7 million families and individuals had personal incomes lower than $2,000 [a little more than $14,000 in 2007 dollars]. In part, our failure to overcome poverty is a consequence of our failure to operate the economy at potential” (qtd. in “Goal of Growth” 1962). Kennedy, then, expressed some of the basic themes that began to turn attention in an economy of high consumption toward the economically and socially marginal- ized. Private spending could preclude economic slowdowns. Because the poor had the least to spend, government could boost economic growth by improving their spending power and by making targeted government investments that would ulti- mately bring them in from the margins and create full employment. Following Galbraith’s logic, public spending would go toward benefits such as health and training so that human resources could be developed with maximum efficiency. When all were employed and earning incomes, their demand would push the country’s productive capacities to their maximum. Kennedy’s attention to the poor reflected distributional expectations as well as ideas about the relationship between demand and production. In the land of plenty, there should be no shortages for anyone. Not only must prosperity be widely shared, but it must also completely wipe out poverty. Boosting the poor’s ability to consume had both a demand-side economic rationale and a moral force. The corporations that John Kenneth Galbraith saw advertising luxuries were doing so because they needed to keep demand high. According to the widely held demand-side view, the Great Depression had been, at its core, a crisis of overproduction that ultimately ended through war spending. In this perspective, the federal assistance programs of the New Deal era—including the Social Security Act of 1935 and its welfare provisions (Aid to Dependent Children, Aid to the Blind, and Aid to the Disabled) and the National Housing Act of 1934— were at least in part efforts to stimulate the economy by increasing demand. By the postwar period, it had become the common wisdom that spending drove production VOLUME 15, NUMBER 2, FALL 2010 168 F CARL L.BANKSTON III and that the poor were those who were least able to spend. As demand-side policies became institutionalized in the U.S. economy, putting the least advantaged into jobs and directly subsidizing them to increase their buying power became ways of ensuring that everyone participated fully in a consumption-driven economy. Because the econ- omy could never be judged to be fully “recovered” until it reached a potential of full employment and the eradication of poverty that it never actually attained, the con- centration on raising the standards of those at the bottom would become institution- alized in policy.
Load more

Recommended publications
  • Michaelcv2017.Pdf
    MARK A. MICHAEL Department of History and Philosophy Austin Peay State University Clarksville, TN 37044 Degrees: Ph.D., University at Albany, State University of New York, December 1987. Dissertation: "A Defense of Donald Davidson's Theory of Events." B.A., Houghton College, May 1976 (Philosophy, Religion). Areas of Specialization: Environmental Ethics, Ethical Theory, Social and Political Philosophy Areas Of Competence: History of Modern Philosophy, Metaphysics Positions: Austin Peay State University; Department of History and Philosophy, Assistant Professor Fall 1995-2000; Associate Professor, Fall 2000-2005; Professor Fall 2005-. University of Nevada, Las Vegas; Department of Philosophy, Lecturer, Fall 1990-Spring 1995. Rensselaer Polytechnic Institute; Department of Philosophy, Visiting Instructor, Fall 1987-Spring 1990. Siena College; Department of Philosophy, Adjunct Faculty, Fall 1989-Spring 1990. University at Albany, State University of New York; Department of Philosophy, Graduate Lecturer, Spring 1980-Spring 1983, Adjunct Faculty, Fall 1983-Spring 1990. Russell Sage College; Department of Philosophy, Adjunct Faculty, Fall 1986-Spring 1988. Junior College of Albany; Associate Degree Program for inmates in New York State Correctional Facilities, Fall 1981-Spring 1990. Books: Preserving Wildlife: An International Perspective (Amherst NY: Prometheus Press, 2000), ed. Articles: “Environmental Pragmatism, Community Values, and the Problem of Reprehensible Implications,” Environmental Ethics 38 (Fall 2016), 347-366. “The Problem with Methodological Pragmatism,” Environmental Ethics 34 (Summer 2012), 135- 157. “Utilitarianism, Obligation, and Significant Sacrifice,” in An Anthology of Philosophical Studies, Patricia Hanna, ed., (Athens, Greece: ATINER, 2008): 281-290. 2 "Is It Natural To Drive Species To Extinction?" Ethics and the Environment 10 (2005), 49-66. "What's In a Name? Pragmatism, Essentialism, and Environmental Ethics," Environmental Values 12 (2003): 361-379.
    [Show full text]
  • Cultural and Economic Strategies of Modern China: in Search of the Cooperation Models Across the Global World
    Cultural and Economic Strategies of Modern China: In Search of the Cooperation Models across the Global World Denys Svyrydenko1 Doctor of Philosophical Sciences, Associate Professor, Guangdong University of Petrochemical Technology (Maoming, China) E-mail: [email protected] https://orcid.org/0000-0001-6126-1747 Oleksandr Stovpets2 Doctor of Philosophical Sciences (Dr. Hab. in Philosophy), Odesa National Maritime University (Odesa, Ukraine) E-mail: [email protected] https://orcid.org/0000-0001-8001-4223 Svyrydenko, Denys, and Oleksandr Stovpets (2020) Cultural and Economic Strategies of Modern China: In Search of the Cooperation Models across the Global World. Future Human Image, Volume 13, 102-112. https://doi.org/10.29202/fhi/13/11 The purpose of the article is a philosophical and anthropological study of the strategic models used by modern China in the cultural and economic fields. This study is based on the explication of the essential aspects of the so-called “Chinese dream”. The key areas of cultural and economic activity of modern China are analyzed from the philosophical and anthropological positions, which are of strategic importance on the way to changing the current world geopolitical paradigm. Understanding the conceptual foundations of the evolution of Sinic civilization (headed by China) would make international relations more predictable and promising. The individual works of sinologists, cultural historians, and representatives of philosophical thought were useful for this study, in methodological terms. The scientific novelty of the study is expressed in the proposal to look at the whole array of diverse cultural, economic, geopolitical strategies used by China from the perspective of a holistic approach.
    [Show full text]
  • Kant's Doctrine of Religion As Political Philosophy
    Kant's Doctrine of Religion as Political Philosophy Author: Phillip David Wodzinski Persistent link: http://hdl.handle.net/2345/987 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2009 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Political Science KANT’S DOCTRINE OF RELIGION AS POLITICAL PHILOSOPHY a dissertation by PHILLIP WODZINSKI submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy May 2009 © copyright by PHILLIP DAVID WODZINSKI 2009 ABSTRACT Kant’s Doctrine of Religion as Political Philosophy Phillip Wodzinski Advisor: Susan Shell, Ph.D. Through a close reading of Immanuel Kant’s late book, Religion within the Boundaries of Mere Reason, the dissertation clarifies the political element in Kant’s doctrine of religion and so contributes to a wider conception of his political philosophy. Kant’s political philosophy of religion, in addition to extending and further animating his moral doctrine, interprets religion in such a way as to give the Christian faith a moral grounding that will make possible, and even be an agent of, the improvement of social and political life. The dissertation emphasizes the wholeness and structure of Religion within the Boundaries of Mere Reason as a book, for the teaching of the book is not exhausted by the articulation of its doctrine but also includes both the fact and the manner of its expression: the reader learns most fully from Kant by giving attention to the structure and tone of the book as well as to its stated content and argumentation.
    [Show full text]
  • Philosophy of Sex and Love Winter 2014 T Th 2:30-3:50, MC 4064
    University of Waterloo Department of Philosophy Philosophy 201 Philosophy of Sex and Love Winter 2014 T Th 2:30-3:50, MC 4064 Instructor: Patricia Marino Office: HH 332 Office Hours: Tuesdays and Thursdays 1:00-2:00 and by appointment Email: [email protected] Course Description This course will consider various topics in the philosophy of sex and love, with a focus on contemporary issues and research. We will discuss questions having to do with lust, objectification, consent and rape, sex work, the nature of love and its relation to autonomy, the idea of orientations and identities, race, relationships and sexual preferences, and polyamory. The course takes a philosophical approach to these topics. We'll talk more about what this means in class, obviously, but broadly speaking the philosophical method is one that uses reason and logic to figure out what is true. Clarity and precision in thought and expression are essential. This course does not endorse any particular conclusion about any of the topics listed. Rather, the point is for you to understand what others have had to say, and to develop, possibly change, and learn how to intelligently defend, your own opinions. This course covers some sensitive and potentially disturbing material; if you have questions or concerns about this please talk to me. Course Requirements Requirements: Attendance at class meetings, participation in in-class discussions and projects, two papers, one optional rewrite, two in-class tests. There is no final exam. The first paper should be 900-1200 words and topics will be handed out. For the first paper, you have the option of handing in a rewrite based on my comments.
    [Show full text]
  • 1 PUNIT 1 CONFUCIANISM Contents 1.0 Objectives 1.1 Introduction 1.2 Life of Confucius 1.3 Sacred Texts 1.4 Confucian Worldvi
    PUNIT 1 CONFUCIANISM Contents 1.0 Objectives 1.1 Introduction 1.2 Life of Confucius 1.3 Sacred Texts 1.4 Confucian Worldview 1.5 The Cult of Confucius, Temple and Worship 1.6 Sacrificial Rites and Feasts 1.7 The Nature of Human 1.8 Ethics 1.9 Confucius’ Social Philosophy 1.10 Confucius’ Political Philosophy 1.11 Confucius and Education 1.12 Let Us Sum Up 1.13 Key Words 1.14 Further Readings and References 1.15 Answers to Check Your Progress 1.0 OBJECTIVES Confucianism is a Chinese ethical and philosophical system developed from the teachings of the Chinese philosopher Confucius (551–479 BC). It focuses on human morality and right action. And it is a complex system of moral, social, political, philosophical, and quasi-religious thought that has had tremendous influence on the culture and history of East Asia. It might be considered a state religion of some East Asian countries, because of governmental promotion of Confucian values. By the end of this Unit you are expected to understand: • the life of Confucius • sacred texts of Confucianism • Confucian worldview • cult of Confucius 1 • sacrificial rites and feasts • ethical teachings • social philosophy • political hilosophy • views on education 1.1 INTRODUCTION Confucianism along with the other two formal traditions, Taoism and Buddhism, has been one of the most influential systems of thought in China for centuries and remains an important aspect of Chinese civilization. Each of the three encompassed both a religion and a philosophy, centered on the worship of ancestors, personal and local deities. The central purpose of Chinese religion in general is to uphold the sacredness by maintaining harmony among human beings and between humanity and nature.
    [Show full text]
  • Virtues and the Interested “Self” in Confucius and Adam Smith
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by London Academic Publishing Ltd.: Arts & Humanities Journals Virtues and the interested “self” in Confucius and Adam Smith Henrique Schneider Nordakademie, University of Applied Sciences Köllner Chaussee 11 25337 Elmshorn, Germany E-mail: [email protected] Abstract: This paper examines to which extent Confucius and Adam Smith can be read as virtue- ethicists. The goal of this paper is to show that, despite all differences, the concept of the “self” performs similarly in Smith and Master Kong. Although Confucius condemns the sole pursuit of self-interests, he still accepts that it is the interested self that cultivates itself and behaves according to the rites. Adam Smith highlights the value of virtues as an orientation for the individuals on how to develop their self-interest without harming others, ideally strengthening society. This paper shows that moral self-cultivation is important to both. In questions of philosophical anthropology and ethics, Master Kong and Adam Smith share many convictions. There are however two specific differences between them: First, each developed a social philosophy against a different social, political, and institutional background. Second, while ritual propriety and political leadership are important for Confucius, in Adam Smith, they are addenda. Nothing differentiates the leader from the “gentleman”. Keywords: Confucius, Adam Smith, virtues, self-interest, roles For Confucius (551-479 BCE; also: Master Kong, Kongzi; 孔子), a petty person, “xiaoren” ( 小人), is “the thief of virtues”, “the root of resentment”, and a “source of evil”. When people pursue (solely) self-interest, they leave the path of moral self-cultivation and virtue.
    [Show full text]
  • 135 Towards Critical Aspects of Confucianism Ľubomír Dunaj
    Ethics & Bioethics (in Central Europe), 2016, 6 (3–4), 135–145 DOI:10.1515/ebce-2016-0016 Towards critical aspects of Confucianism1 Ľubomír Dunaj Abstract This paper consists of two parts. The first deals with the issue of whether it is possible to coherently employ the term ‘critical Confucian’ in general, i.e. whether it is a paradox or oxymoron. It will be argued that Confucianism should not be identified with any particular ideology and, therefore, can be critical. This critical potential, in turn, can be developed by bringing it into dialogue with Critical Theory. As such, the second part indicates, in an introductory way, some possible overlaps between Confucianism and Critical Theory by comparing Heiner Roetz’s and Axel Honneth’s respective interpretations of these traditions. Keywords: Chinese philosophy, Confucianism, Critical theory, Global ethics Introduction There are several reasons why Western social and political philosophers should begin to inquire into non-Western ethical, social and political thought. One of them is connected to the increase of global interactions in recent decades, which demand global solutions for a wide range of social and environmental problems. As a rising superpower, China arguably occupies the most important position among non-Western countries. Consequently, it is necessary to understand the most influential philosophical traditions of such an important ‘global player’, as well those of the so called Far East Asian civilizations – in order to arrive at a better grasp of the dynamics of the globalized world. Another important reason why Western scholars should be interested in China is the fact that Chinese culture is one of the axial civilizations and its spiritual and philosophical heritage therefore belongs to the oldest in world history, alongside Greek (with its Near East’s “progenitors”) and Indian civilizations.2 Indeed, traditional Chinese philosophy offers many indigenous notions and ideas, which are still alive in Chinese social and political discourse and enjoy growing attention.
    [Show full text]
  • The Relevance of Confucian Philosophy to Modern Concepts of Leadership and Followership Sujeeta Dhakhwa University of North Florida
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UNF Digital Commons University of North Florida UNF Digital Commons All Volumes (2001-2008) The sprO ey Journal of Ideas and Inquiry 2008 The Relevance of Confucian Philosophy to Modern Concepts of Leadership and Followership Sujeeta Dhakhwa University of North Florida Stacey Enriquez University of North Florida Follow this and additional works at: http://digitalcommons.unf.edu/ojii_volumes Part of the Arts and Humanities Commons Suggested Citation Dhakhwa, Sujeeta and Enriquez, Stacey, "The Relevance of Confucian Philosophy to Modern Concepts of Leadership and Followership" (2008). All Volumes (2001-2008). 5. http://digitalcommons.unf.edu/ojii_volumes/5 This Article is brought to you for free and open access by the The sprO ey Journal of Ideas and Inquiry at UNF Digital Commons. It has been accepted for inclusion in All Volumes (2001-2008) by an authorized administrator of UNF Digital Commons. For more information, please contact Digital Projects. © 2008 All Rights Reserved The Relevance of Confucian Philosophy to Modern Concepts of Leadership and Followership Sujeeta Dhakhwa and Stacey Enriquez Faculty Sponsor: William Ahrens Abstract The purpose of this paper is to discuss Confucian philosophy and compare its relevance to modern concepts of leadership and followership. It will demonstrate that both exemplify the same ideology, though separated by centuries of history. The paper first introduces the reader to the history of Chinese government and the life of Confucius as a teacher. Then it will expand on the importance of understanding his philosophy on leadership and followership as well as its impact on China’s political and cultural development.
    [Show full text]
  • Disciplining of a Society Social Disciplining and Civilizing Processes in Contemporary China
    Disciplining of a Society Social Disciplining and Civilizing Processes in Contemporary China Thomas Heberer August 2020 Disciplining of a Society Social Disciplining and Civilizing Processes in Contemporary China Thomas Heberer August 2020 disciplining of a society Social Disciplining and Civilizing Processes in Contemporary China about the author Thomas Heberer is Senior Professor of Chinese Politics and Society at the Insti- tute of Political Science and the Institute of East Asian Studies at the University Duisburg-Essen in Germany. He is specializing on issues such as political, social and institutional change, entrepreneurship, strategic groups, the Chinese developmen- tal state, urban and rural development, political representation, corruption, ethnic minorities and nationalities’ policies, the role of intellectual ideas in politics, field- work methodology, and political culture. Heberer is conducting fieldwork in China on almost an annual basis since 1981. He recently published the book “Weapons of the Rich. Strategic Action of Private Entrepreneurs in Contemporary China” (Singapore, London, New York: World Scientific 2020, co-authored by G. Schubert). On details of his academic oeuvre, research projects and publications see his website: ht tp:// uni-due.de/oapol/. iii disciplining of a society Social Disciplining and Civilizing Processes in Contemporary China about the ash center The Roy and Lila Ash Center for Democratic Governance and Innovation advances excellence and innovation in governance and public policy through research, edu- cation, and public discussion. By training the very best leaders, developing power- ful new ideas, and disseminating innovative solutions and institutional reforms, the Center’s goal is to meet the profound challenges facing the world’s citizens.
    [Show full text]
  • Social Justice Simplified: How to Teach a Contested Concept
    Social Justice Simplified: How to Teach a Contested Concept Dr. Louis Tietje // Metropolitan College of New York Dr. Steven Cresap // Metropolitan College of New York ABSTRACT Social or distributive justice refers to just distributions of income and wealth. Because social justice is an essentially contested concept, it has no true or core meaning, only several conflicting interpretations. This pluralism creates a problem for teachers who must explain to students how the various interpretations differ and underlie policy disputes. We propose that the plurality of interpretations can be understood as differences between a basic set of norms: equality, merit, contribution, effort, and choice. These norms are associated with familiar political ideologies. We illustrate each of these norms in a series of cartoons and suggest that moral opinions about the best norm result in irresolvable conflicts between the norms. We apply our theoretical analysis to these ideological conflicts in the policy areas of income, education, and discrimination in employment. INTRODUCTION Since the term emerged in the 19th century, “social justice,” also known as distributive justice, refers to just distributions of income and wealth. Philosophers have been on a quest for the single best interpretation of the term. They have not been successful. In Gallie’s (1964) opinion, the reason is that social justice is an essentially contested concept: There is no true or core meaning, only several conflicting interpretations (pp. 157- 191). This pluralism creates a problem for teachers who must explain to students how the various interpretations differ and underlie policy disputes. We believe that our kind of analysis improves teachers’ understanding of the perennial disputes about income inequality.
    [Show full text]
  • The Social and Political Philosophy of Ludwig Stein
    THE SOCIAL AND POLITICAL PHILOSOPHY OF LUDWIG STEIN^ BY HARRY ELMER BARNES I. General Nature of His Sociological Theory 1. His Leading IVorks. ONE of the most important sociologists who uses the German language as a medium for expressing his ideas, and yet one who has been but little known to English and American readers, is Ludwig Stein (b. 1859), long professor of philosophy in the Uni- versity of Berne, Switzerland, and since 1910 in Berlin. Stein is particularly distinguished for his work on the history of philosophy and sociolog}^ The second part of Stein's major work, Die soziale Frage im Lichtc dcr PliilosopJiie, l^orlesungen Uber Sozialpliiloso- phie tind Hire Geschichte (1897, revised and enlarged edition, 1923), is as much the best history of the development of social philosophy since the earliest Greek w^riters as Paul Barth's work. Die Pliiloso- pJiie der Geschichte als Sociologie, which appeared in the same year (2nd enlarged edition, 1915), is the most comprehensive and satis- factory treatment of the development of modern sociology since the time of Comte. Stein's other important works, aside from special philosophical monographs, are JVesen und Aufgabe der Sosiologie: Eine Kritik der organisclicn Mcthode in der Soziologie (1898) ; Der soziale Optimismus (1905) ; Die Anfange dcr menschlichen Kultur (1906); Philosophischc Stroimmgeii der Gegenzvart (1908); and Einfiihrung in die Soziologie (1921), a valuable collection of his sociological essays and a handy summary of his social philosophy. Professor Stein's lectures delivered in the United States in 1923-24 are to be printed in a volume entitled. Evolutionary Optimism.
    [Show full text]
  • Political and Social Philosophy
    as of 9/25/15 PHIL 2400 (19259) Autumn 2015 WF 9:35am-10:55am in Denney Hall 238 Political and Social Philosophy How should we live toGether? This course provides an introductory survey of leading answers to this question from the history of social and political philosophy. We contrast ancient and modern responses to this question in order to understand how an appreciation for anthropoloGy and psycholoGy might be at stake in a response. But these responses do not contain a clear or distinct account of society, and its proper relationship to the state and the individual. Is the state necessarily a crony of economic and social forces, or can it adequately serve as an opposing or limitinG source of power? How miGht we desiGn and reform our public lives to eliminate or minimize the neGative effects of majoritarianism, conformism, and capitalism? Finally, we look at one recent effort to articulate a defensible set of principles to Guide how we should live with each other under conditions of moral and political disaGreement. Do these accounts adequately respond to historical and structural forms of injustice, especially patriarchy, white supremacy, and colonialism? How should we live toGether now in liGht of these inheritances? This course fulfills the following General Education requirement: Cultures and Ideas. Instructional Staff Grader WritinG Associate Professor Shuster Evan M. Thomas Max Orr University Hall 337H University Hall 214 [email protected] [email protected] [email protected] Skype: professor.shuster Weds & Fri 1:00-2:30pm, Weds & Fri 11:00am-12:00pm By appointment and by appointment General Education Goal • Students evaluate significant cultural phenomena and ideas in order to develop capacities for: aesthetic and historical response and judGment, and interpretation and evaluation.
    [Show full text]