Hume's Theory of Public Reason
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Autonomy and Republicanism: Immanuel Kant's Philosophy of Freedom Author(S): Heiner Bielefeldt Source: Political Theory, Vol
Autonomy and Republicanism: Immanuel Kant's Philosophy of Freedom Author(s): Heiner Bielefeldt Source: Political Theory, Vol. 25, No. 4 (Aug., 1997), pp. 524-558 Published by: Sage Publications, Inc. Stable URL: http://www.jstor.org/stable/191892 Accessed: 25-05-2018 14:18 UTC REFERENCES Linked references are available on JSTOR for this article: http://www.jstor.org/stable/191892?seq=1&cid=pdf-reference#references_tab_contents You may need to log in to JSTOR to access the linked references. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms Sage Publications, Inc. is collaborating with JSTOR to digitize, preserve and extend access to Political Theory This content downloaded from 81.157.207.121 on Fri, 25 May 2018 14:18:33 UTC All use subject to http://about.jstor.org/terms AUTONOMY AND REPUBLICANISM Immanuel Kant's Philosophy of Freedom HEINER BIELEFELDT University of Bielefeld INTRODUCTION: THE PARADOX OF LIBERALISM Since its origins in early modernity, liberalism has always been a hotly debated issue. A charge frequently brought forward is that liberalism mirrors a lack of ethical substance in modern society, a society which seemingly loses its inner normative cohesiveness and hence can be held together only by a set of abstract procedural rules. -
Democracy's Value
Democracy's Value Edited by Ian Shapiro and Casiano Hacker-CordoÂn published by the press syndicate of the university of cambridge The Pitt Building, Trumpington Street, Cambridge, United Kingdom cambridge university press The Edinburgh Building, Cambridge, CB2 2RU, UK http://www.cup.cam.ac.uk 40 West 20th Street, New York, NY 10011±4211, USA http://www.cup.org 10 Stamford Road, Oakleigh, Melbourne 3166, Australia # Cambridge University Press 1999 This book is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press. First published 1999 Printed in the United Kingdom at the University Press, Cambridge Typeset in 10/12pt Plantin [ce] A catalogue record for this book is available from the British Library ISBN 0 521 64357 0 hardback ISBN 0 521 64388 0 paperback Contents List of contributors page xi Preface xiii 1. Promises and disappointments: reconsidering democracy's value 1 ian shapiro and casiano hacker-cordOÂ n Part I: Minimal democracy 21 2. Minimalist conception of democracy: a defense 23 adam przeworski 3. Does democracy engender justice? 56 john e. roemer 4. Democracy and other goods 69 partha dasgupta and eric maskin Part II: Beyond minimalism 91 5. Democracy and development: a complex relationship 93 pranab bardhan 6. Death and taxes: extractive equality and the development of democratic institutions 112 margaret levi 7. Democracy and development? 132 john dunn 8. State, civil society, and social justice 141 iris marion young 9. Republican freedom and contestatory democratization 163 philip pettit ix x Contents 10. -
Ian Shapiro Against Impartiality, December 8, 2015
Against Impartiality Ian Shapiro Journal of Politics, forthcoming 2016 Iustitia, the goddess of justice, holds a sword in her right hand and a set of scales in her left. The sword represents the power to punish, while the scales, held slightly above it, signal that fair weighing of the merits comes first. But it is the blindfold, common in depictions of her since the sixteenth century, that proclaims her impartiality. Lady Justice is blind. 1 She screens out any risk of favoritism, special pleading, or irrelevant distraction so as to render decisions that embody unbiased reason. It is this image of justice as, above all, impartial that many in our generation of political philosophers have found alluring. In my view they are misguided. Lady Justice is indeed blind; she cannot help us see what justice is or what it requires. My goal is to establish that arguments about the justice of political arrangements do not turn in any important way on the idea of impartiality. To the extent that impartiality does play a role, this is either in the application of ideas about justice that have been defended on some other grounds, or impartiality turns out on inspection to be a stalking horse for those other grounds. Put differently, disagreements about the justice of political arrangements cannot be settled by appeal to impartiality. Rather, hostility to domination, or something close to it, usually does the heavy lifting. If I am right, people would do better to recognize that debates about impartiality are confusing red herrings and focus instead on the sources of domination and the means of preventing it. -
Life with Augustine
Life with Augustine ...a course in his spirit and guidance for daily living By Edmond A. Maher ii Life with Augustine © 2002 Augustinian Press Australia Sydney, Australia. Acknowledgements: The author wishes to acknowledge and thank the following people: ► the Augustinian Province of Our Mother of Good Counsel, Australia, for support- ing this project, with special mention of Pat Fahey osa, Kevin Burman osa, Pat Codd osa and Peter Jones osa ► Laurence Mooney osa for assistance in editing ► Michael Morahan osa for formatting this 2nd Edition ► John Coles, Peter Gagan, Dr. Frank McGrath fms (Brisbane CEO), Benet Fonck ofm, Peter Keogh sfo for sharing their vast experience in adult education ► John Rotelle osa, for granting us permission to use his English translation of Tarcisius van Bavel’s work Augustine (full bibliography within) and for his scholarly advice Megan Atkins for her formatting suggestions in the 1st Edition, that have carried over into this the 2nd ► those generous people who have completed the 1st Edition and suggested valuable improvements, especially Kath Neehouse and friends at Villanova College, Brisbane Foreword 1 Dear Participant Saint Augustine of Hippo is a figure in our history who has appealed to the curiosity and imagination of many generations. He is well known for being both sinner and saint, for being a bishop yet also a fellow pilgrim on the journey to God. One of the most popular and attractive persons across many centuries, his influence on the church has continued to our current day. He is also renowned for his influ- ence in philosophy and psychology and even (in an indirect way) art, music and architecture. -
Autonomy in Medical Ethics After O'neill
127 J Med Ethics: first published as 10.1136/jme.2004.008292 on 28 February 2005. Downloaded from CLINICAL ETHICS Autonomy in medical ethics after O’Neill G M Stirrat, R Gill ............................................................................................................................... J Med Ethics 2005;31:127–130. doi: 10.1136/jme.2004.008292 Following the influential Gifford and Reith lectures by Onora O’Neill, this paper explores further the paradigm of individual autonomy which has been so dominant in bioethics until recently and concurs that See end of article for authors’ affiliations it is an aberrant application and that conceptions of individual autonomy cannot provide a sufficient and ....................... convincing starting point for ethics within medical practice. We suggest that revision of the operational definition of patient autonomy is required for the twenty first century. We follow O’Neill in recommending Correspondence to: G M Stirrat, Centre for a principled version of patient autonomy, which for us involves the provision of sufficient and Ethics in Medicine understandable information and space for patients, who have the capacity to make a settled choice about University of Bristol, Bristol, medical interventions on themselves, to do so responsibly in a manner considerate to others. We test it UK; gstirrat@blueyonder. co.uk against the patient–doctor relationship in which each fully respects the autonomy of the other based on an unspoken covenant and bilateral trust between the doctor and patient. Indeed we consider that the Received 31 January 2004 dominance of the individual autonomy paradigm harmed that relationship. Although it seems to eliminate In revised form any residue of medical paternalism we suggest that it has tended to replace it with an equally (or possibly 25 April 2004 Accepted for publication even more) unacceptable bioethical paternalism. -
John Locke's Democratic Theory Book Title
Princeton University Press Chapter Title: John Locke’s Democratic Theory Book Title: The Real World of Democratic Theory Book Author(s): Ian Shapiro Published by: Princeton University Press. (2011) Stable URL: https://www.jstor.org/stable/j.ctt7s2q9.5 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Princeton University Press is collaborating with JSTOR to digitize, preserve and extend access to The Real World of Democratic Theory This content downloaded from 106.207.24.169 on Mon, 06 Apr 2020 08:21:17 UTC All use subject to https://about.jstor.org/terms CHAPTER ONE John Locke’s Democratic Theory Introduction The democratic tradition has ancient origins, but contemporary for- mulations are generally traced to Jean-Jacques Rousseau’s discussion of the general will in The Social Contract , published in 1762. Joseph Schumpeter went so far as to characterize Rousseau’s account as the “classical” theory of democracy, even though his was really a neoclassi- cal view—an eighteenth-century adaptation of the ancient Greek theory in which democracy had meant ruling and being ruled in turn. 1 Many commentators have followed Schumpeter’s lead in treating Rousseau as the father of modern democratic theory, yet it is my argument here that John Locke merits the distinction. -
In Defense of the Development of Augustine's Doctrine of Grace By
In Defense of the Development of Augustine’s Doctrine of Grace by Laban Omondi Agisa Submitted to the faculty of the School of Theology of the University of the South in Partial fulfillment of the requirements for the degree of Master of Sacred Theology January 2020 Sewanee, Tennessee Approved ____________________________ _______________ Adviser Date ____________________________ _______________ Second Adviser Date 2 DECLARATION I declare that this is my original work and has not been presented in any other institution for consideration of any certification. This work has been complemented by sources duly acknowledged and cited using Chicago Manual Style. Signature Date 3 ACKNOWLEDGEMENT My study of theology was initiated in 2009 by the then Provost of St. Stephens Cathedral, Nairobi, the late Ven. Canon John Ndung’u who was a great encouragement to me. This was further made possible through my bishop the Rt. Rev. Joel Waweru and the Rev. Geoffrey Okapisi who were sources of inspiration. My studies at Carlile College (Church Army Africa) and St. Paul’s University laid a strong theological foundation and I appreciate among others the influence of the Rev. Dr. John Kiboi who introduced me to Philosophy, Systematic Theology, Ethics, and African Christian Theology that eventually became the foundation for my studies at the University of the South. I also appreciate the encouragement of my lecturers Mrs. Tabitha Waweru and Dr. Scholarstica Githinji during my Study of Education at Kenya Technical Trainers College and at Daystar University respectively. My interest in this topic came as a result of many sittings with two professors at the University of the South, Dr. -
Shapiro Vita March 2016
March 2016 CURRICULUM VITAE: IAN SHAPIRO The Whitney and Betty MacMillan Center ( (203) 432-9368 for International and Area Studies at Yale (4 (203) 432-6196; 432-9383 P.O. Box 208206 : [email protected] 34 Hillhouse Avenue http://shapiro.macmillan.yale.edu New Haven, Connecticut 06520-8206 EMPLOYMENT Yale University, Department of Political Science Assistant Professor, 1984; Associate Professor, 1988; Professor, 1992 William R. Kenan, Jr., Professor of Political Science, 2000 Sterling Professor of Political Science, 2005 Chairman, January 1999 – June 2004 Other Yale appointments Henry R. Luce Director, The MacMillan Center, 2004- Director, Program in Ethics, Politics, and Economics, 1992-98; 2000-01 Professor, Institution for Social and Policy Studies, 1992- Professor, Yale School of Management, 2013 - 2018 Professor (Adjunct) Yale Law School, 2004- PERSONAL INFORMATION Born September 29, 1956, Johannesburg, South Africa. Dual U.S. and South African citizen Two children: Xan (b. 1986) and Yani (b. 1987) QUALIFICATIONS J. D. Yale Law School 1987 Ph.D., with distinction, Yale University (Political Science) 1983 M. Phil., Yale University (Political Science) 1980 B.Sc. (Hons.) Bristol University, U.K. (Philosophy & Politics) 1978 INTELECTUAL BIOGRAPY David Switzer and Elizabeth Ellis, “Ian Shapiro,” The Encyclopedia of Political Thought, ed. by Michael Gibbons (John Wiley & Sons, 2015) http://shapiro.macmillan.yale.edu/sites/default/files/files/Shapirointellectualbiography.pdf PRINCIPAL PUBLICATIONS Books Democracy and Distribution. Under -
PLSC 408 /EP&E400/ MGT 660: Capitalism As a Political Order
PLSC 408 /EP&E400/ MGT 660: Capitalism as a Political Order Yale University, Fall 2011 Wednesday 3:30-5:20pm, RKZ 102 Ian SHapiro Douglas Rae Office Hours: Tuesdays, 1:45-3:45pm Office Hours: Wednesday, 9:00-11:45am 34 Hillhouse, Room 110 56 Hillhouse Avenue, Room 209 432-9368; [email protected] 203-887-2338, [email protected] Douglas Rae’s Assistant: Camille Costelli 203.432.8911 [email protected] Course Description In this seminar we will examine the relations between capitalism and the political orders with which it lives in tension—sometimes creative, sometimes destructive. The first third of the course will be concerned with classic treatments of subject from Smith to Schumpeter. The middle third will deal with contemporary writings on capitalism and democratic regulation, with particular attention to the ways in which apparently technical matters conceal political conflicts and choices. The final third will focus particularly on the financial sector, with attention to the lessons to be gleaned from the political and social responses to the global credit crisis of 2008-10. An intensive case study of the relationship between high-powered financial institutions and the political elites and central banks of major western countries will be a major focus of this segment. Requirements: Students will be expected to write either two 10 page papers (one due by midterm, the other at the end of the semester), or a 20 page research paper. Students who choose the second option must discuss a one- to two-page paper prospectus with the instructor and submit it for approval ahead of time. -
Does Religion Compromise Autonomy?
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The University of Sydney: Sydney eScholarship Journals online Does Religion Compromise Autonomy? Maureen Miner and Martin Dowson University of Western Sydney Abstract Close interpersonal relationships can provide a refuge in times of crisis, as well as a sense of security when engaging with life’s difficulties. A person’s relationship with God can also provide these functions that are characteristic of attachment bonds. However, one of the accusations against religious people is that they depend excessively on God and fail to exercise autonomy. This is an important issue in a global context where religious dependency might lead to passivity, or over- conformity to religious prescriptions. The proposed paper examines whether a secure attachment relationship with God implies dependency and lack of autonomy for a sample of Sydney Christians. Introduction In popular western discourse autonomy is contrasted with dependency. The strong, autonomous individual who is the author of his or her destiny is idealised, whereas the weak, dependent individual who is simply blown around by ‘the slings and arrows of outrageous fortune’ (Shakespeare, Hamlet, Act 111 Scene 1) suffers and is pitied. The contrast encapsulates a religious issue, for in the same speech Hamlet observes ‘thus conscience does make cowards of us all’. Here dependency on religious prescriptions is aligned with fatalism: all lies in the hands of God and therefore one must submit and endure. On the other hand, in contemporary society dependency on God is also linked to religiously motivated but deplored behaviours. -
Libertarianism, Autonomy, and Children
Public Affairs Quarterly Volume 5, Number 4, October 1991 LIBERTARIANISM, AUTONOMY, AND CHILDREN Morris Lipson and Peter Vallentyne T IBERTARIANS hold that we have such duties as: not to directly and J- /significantly harm others or their property, to keep agreements, to refrain from lying and certain other sorts of deception, and to compensate those whom we wrong. They also hold that we have a duty not to interfere with the liberty of others as long as they are fulfilling these duties. This duty of non-interference, they have thought, has protected the privacy of the home, and hence parental autonomy , for it insures that others have no authority over or responsibility for (except in extreme circumstances) how parents raise or treat their children. (Why parental autonomy has been held to be protected by this duty of non-interference should be clear enough: for if (as is surely plausible) the main effect of that duty is to secure for adults the liberty (within limits) to live their private lives as they choose, then, on the natural assumption that the matter of how to raise one's children falls within the domain of the private lives of adults, intervention by others, and in particular by the state, for the purpose of ensuring that children get raised in one way rather than another, would be impermissible.) More specifically to our purposes now, libertarians have supposed that the duty of non-interference leaves intact parents' perogative to decide if, and in what way, their children are to be educated. That this is crucial both to the degree and to the point of parental autonomy is clear enough. -
A Natural Law Critique of Deliberative Democracy A
SELF-CONTRADICTIONS AND MORALITY: A NATURAL LAW CRITIQUE OF DELIBERATIVE DEMOCRACY A Thesis Presented to the faculty of the College of Arts and Sciences of Ohio University In partial fulfillment of the requirements for the degree Master of Arts Robert W. Sidwell June 2007 Abstract Should democracy itself be a value worth striving for? If so, should it take precedence over other values? Is it possible to “add” democracy to a list of these other valuables and treat them all as equally good? Finally, how did the Framers of the United States Constitution view democracy, and why? This thesis seeks to answer these questions. It argues that theories of natural law, not deliberative or direct democracy, offer a level of theoretical precision and protection for human rights and freedoms that democracy cannot be safely trusted to do if it is without the guidance of such a law. This thesis utilizes such natural law theories as those of St. Thomas Aquinas and John Locke to critique deliberative democratic theories, and concludes that democracy has been seen as usually good, but never as an end-in-itself, and thus only as an instrumental end for fulfilling some other good. 3 Table of Contents Page Abstract............................................................................................................................... 2 Table of Contents................................................................................................................ 3 Introduction........................................................................................................................