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How Do You Know?: The Economics of Ordinary Knowledge
Par Russell Hardin. 2009
How do ordinary people come to know or believe what they do? We need an account of this process to…
help explain why people act as they do. You might think I am acting irrationally--against my interest or my purpose--until you realize that what you know and what I know differ significantly. My actions, given my knowledge, might make eminently good sense. Of course, this pushes our problem back one stage to assess why someone knows or believes what they do. That is the focus of this book. Russell Hardin supposes that people are not usually going to act knowingly against their interests or other purposes. To try to understand how they have come to their knowledge or beliefs is therefore to be charitable in assessing their rationality. Hardin insists on such a charitable stance in the effort to understand others and their sometimes objectively perverse actions. Hardin presents an essentially economic account of what an individual can come to know and then applies this account to many areas of ordinary life: political participation, religious beliefs, popular knowledge of science, liberalism, culture, extremism, moral beliefs, and institutional knowledge. All of these can be enlightened by the supposition that people are attempting reasonable actions under the severe constraints of acquiring better knowledge when they face demands that far outstretch their possibilities.Our Bodies, Whose Property?
Par Anne Phillips. 2013
An argument against treating our bodies as commoditiesNo one wants to be treated like an object, regarded as an item…
of property, or put up for sale. Yet many people frame personal autonomy in terms of self-ownership, representing themselves as property owners with the right to do as they wish with their bodies. Others do not use the language of property, but are similarly insistent on the rights of free individuals to decide for themselves whether to engage in commercial transactions for sex, reproduction, or organ sales. Drawing on analyses of rape, surrogacy, and markets in human organs, Our Bodies, Whose Property? challenges notions of freedom based on ownership of our bodies and argues against the normalization of markets in bodily services and parts. Anne Phillips explores the risks associated with metaphors of property and the reasons why the commodification of the body remains problematic.What, she asks, is wrong with thinking of oneself as the owner of one's body? What is wrong with making our bodies available for rent or sale? What, if anything, is the difference between markets in sex, reproduction, or human body parts, and the other markets we commonly applaud? Phillips contends that body markets occupy the outer edges of a continuum that is, in some way, a feature of all labor markets. But she also emphasizes that we all have bodies, and considers the implications of this otherwise banal fact for equality. Bodies remind us of shared vulnerability, alerting us to the common experience of living as embodied beings in the same world.Examining the complex issue of body exceptionalism, Our Bodies, Whose Property? demonstrates that treating the body as property makes human equality harder to comprehend.The Terror of History: On the Uncertainties of Life in Western Civilization
Par Teofilo F. Ruiz. 2011
A reflection on the diverse ways Western humanity has attempted to escape its frightening historyThis book reflects on Western humanity's…
efforts to escape from history and its terrors—from the existential condition and natural disasters to the endless succession of wars and other man-made catastrophes. Drawing on historical episodes ranging from antiquity to the recent past, and combining them with literary examples and personal reflections, Teofilo Ruiz explores the embrace of religious experiences, the pursuit of worldly success and pleasures, and the quest for beauty and knowledge as three primary responses to the individual and collective nightmares of history. The result is a profound meditation on how men and women in Western society sought (and still seek) to make meaning of the world and its disturbing history.In chapters that range widely across Western history and culture, The Terror of History takes up religion, the material world, and the world of art and knowledge. "Religion and the World to Come" examines orthodox and heterodox forms of spirituality, apocalyptic movements, mysticism, supernatural beliefs, and many forms of esotericism, including magic, alchemy, astrology, and witchcraft. "The World of Matter and the Senses" considers material riches, festivals and carnivals, sports, sex, and utopian communities. Finally, "The Lure of Beauty and Knowledge" looks at cultural productions of all sorts, from art to scholarship.Combining astonishing historical breadth with a personal and accessible narrative style, The Terror of History is a moving testimony to the incredibly diverse ways humans have sought to cope with their frightening history.Enlightenment against Empire
Par Sankar Muthu. 2003
In the late eighteenth century, an array of European political thinkers attacked the very foundations of imperialism, arguing passionately that…
empire-building was not only unworkable, costly, and dangerous, but manifestly unjust. Enlightenment against Empire is the first book devoted to the anti-imperialist political philosophies of an age often regarded as affirming imperial ambitions. Sankar Muthu argues that thinkers such as Denis Diderot, Immanuel Kant, and Johann Gottfried Herder developed an understanding of humans as inherently cultural agents and therefore necessarily diverse. These thinkers rejected the conception of a culture-free "natural man." They held that moral judgments of superiority or inferiority could be made neither about entire peoples nor about many distinctive cultural institutions and practices. Muthu shows how such arguments enabled the era's anti-imperialists to defend the freedom of non-European peoples to order their own societies. In contrast to those who praise "the Enlightenment" as the triumph of a universal morality and critics who view it as an imperializing ideology that denigrated cultural pluralism, Muthu argues instead that eighteenth-century political thought included multiple Enlightenments. He reveals a distinctive and underappreciated strand of Enlightenment thinking that interweaves commitments to universal moral principles and incommensurable ways of life, and that links the concept of a shared human nature with the idea that humans are fundamentally diverse. Such an intellectual temperament, Muthu contends, can broaden our own perspectives about international justice and the relationship between human unity and diversity.Virtue and the Making of Modern Liberalism (New Forum Books #23)
Par Peter Berkowitz. 1999
Virtue has been rediscovered in the United States as a subject of public debate and of philosophical inquiry. Politicians from…
both parties, leading intellectuals, and concerned citizens from diverse backgrounds are addressing questions about the content of our character. William Bennett's moral guide for children, A Book of Virtues, was a national bestseller. Yet many continue to associate virtue with a prudish, Victorian morality or with crude attempts by government to legislate morals. Peter Berkowitz clarifies the fundamental issues, arguing that a certain ambivalence toward virtue reflects the liberal spirit at its best. Drawing on recent scholarship as well as classical political philosophy, he makes his case with penetrating analyses of four central figures in the making of modern liberalism: Hobbes, Locke, Kant, and Mill. These thinkers are usually understood to have neglected or disparaged virtue. Yet Berkowitz shows that they all believed that government resting on the fundamental premise of liberalism--the natural freedom and equality of all human beings--could not work unless citizens and officeholders possess particular qualities of mind and character. These virtues, which include reflective judgment, sympathetic imagination, self-restraint, the ability to cooperate, and toleration do not arise spontaneously but must be cultivated. Berkowitz explores the various strategies the thinkers employ as they seek to give virtue its due while respecting individual liberty. Liberals, he argues, must combine energy and forbearance, finding public and private ways to support such nongovernmental institutions as the family and voluntary associations. For these institutions, the liberal tradition powerfully suggests, play an indispensable role not only in forming the virtues on which liberal democracy depends but in overcoming the vices that it tends to engender. Clearly written and vigorously argued, this is a provocative work of political theory that speaks directly to complex issues at the heart of contemporary philosophy and public discussion. New Forum Books makes available to general readers outstanding, original, interdisciplinary scholarship with a special focus on the juncture of culture, law, and politics. New Forum Books is guided by the conviction that law and politics not only reflect culture, but help to shape it. Authors include leading political scientists, sociologists, legal scholars, philosophers, theologians, historians, and economists writing for nonspecialist readers and scholars across a range of fields. Looking at questions such as political equality, the concept of rights, the problem of virtue in liberal politics, crime and punishment, population, poverty, economic development, and the international legal and political order, New Forum Books seeks to explain--not explain away--the difficult issues we face today.Outside Ethics
Par Raymond Geuss. 2006
Outside Ethics brings together some of the most important and provocative works by one of the most creative philosophers writing…
today. Seeking to expand the scope of contemporary moral and political philosophy, Raymond Geuss here presents essays bound by a shared skepticism about a particular way of thinking about what is important in human life--a way of thinking that, in his view, is characteristic of contemporary Western societies and isolates three broad categories of things as important: subjective individual preferences, knowledge, and restrictions on actions that affect other people (restrictions often construed as ahistorical laws). He sets these categories in a wider context and explores various human phenomena--including poetry, art, religion, and certain kinds of history and social criticism--that do not fit easily into these categories. As its title suggests, this book seeks a place outside conventional ethics. Following a brief introduction, Geuss sets out his main concerns with a focus on ethics and politics. He then expands these themes by discussing freedom, virtue, the good life, and happiness. Next he examines Theodor Adorno's views on the relation between suffering and knowledge, the nature of religion, and the role of history in giving us critical distances from existing identities. From here he moves to aesthetic concerns. The volume closes by looking at what it is for a human life to have "gaps"--to be incomplete, radically unsatisfactory, or a failure.Politics and the Passions, 1500-1850
Par Victoria Kahn ; Neil Saccamano & Daniela Coli. 2006
Focusing on the new theories of human motivation that emerged during the transition from feudalism to the modern period, this…
is the first book of new essays on the relationship between politics and the passions from Machiavelli to Bentham. Contributors address the crisis of moral and philosophical discourse in the early modern period; the necessity of inventing a new way of describing the relation between reflection and action, and private and public selves; the disciplinary regulation of the body; and the ideological constitution of identity. The collection as a whole asks whether a discourse of the passions might provide a critical perspective on the politics of subjectivity. Whatever their specific approach to the question of ideology, all the essays reconsider the legacy of the passions in modern political theory and the importance of the history of politics and the passions for modern political debates. Contributors, in addition to the editors, are Nancy Armstrong, Judith Butler, Riccardo Caporali, Howard Caygill, Patrick Coleman, Frances Ferguson, John Guillory, Timothy Hampton, John P. McCormick, and Leonard Tennenhouse.Demons, Dreamers, and Madmen: The Defense of Reason in Descartes's Meditations
Par Harry G. Frankfurt. 2008
From the author of the #1 New York Times bestseller On Bullshit, a landmark account of Descartes, reason, and truthIn…
this classic work, philosopher and bestselling author Harry Frankfurt provides a compelling analysis of the question that not only lies at the heart of Descartes's Meditations, but also constitutes the central preoccupation of modern philosophy: on what basis can reason claim to provide any justification for the truth of our beliefs? Demons, Dreamers, and Madmen provides an ingenious account of Descartes's defense of reason against his own famously skeptical doubts that he might be a madman, dreaming, or, worse yet, deceived by an evil demon into believing falsely.Frankfurt's masterful and imaginative reading of Descartes's seminal work not only stands the test of time; one imagines Descartes himself nodding in agreement.Reasons without Rationalism
Par Kieran Setiya. 2007
Modern philosophy has been vexed by the question "Why should I be moral?" and by doubts about the rational authority…
of moral virtue. In Reasons without Rationalism, Kieran Setiya shows that these doubts rest on a mistake. The "should" of practical reason cannot be understood apart from the virtues of character, including such moral virtues as justice and benevolence, and the considerations to which the virtues make one sensitive thereby count as reasons to act. Proposing a new framework for debates about practical reason, Setiya argues that the only alternative to this "virtue theory" is a form of ethical rationalism in which reasons derive from the nature of intentional action. Despite its recent popularity, however, ethical rationalism is false. It wrongly assumes that we act "under the guise of the good," or it relies on dubious views about intention and motivation. It follows from the failure of rationalism that the virtue theory is true: we cannot be fully good without the perfection of practical reason, or have that perfection without being good. Addressing such topics as the psychology of virtue and the explanation of action, Reasons without Rationalism is essential reading for philosophers interested in ethics, rationality, or the philosophy of mind.Praise and Blame: Moral Realism and Its Applications (New Forum Books #27)
Par Daniel N. Robinson. 2002
How should a prize be awarded after a horse race? Should it go to the best rider, the best person,…
or the one who finishes first? To what extent are bystanders blameworthy when they do nothing to prevent harm? Are there any objective standards of moral responsibility with which to address such perennial questions? In this fluidly written and lively book, Daniel Robinson takes on the prodigious task of setting forth the contours of praise and blame. He does so by mounting an important and provocative new defense of a radical theory of moral realism and offering a critical appraisal of prevailing alternatives such as determinism and behaviorism and of their conceptual shortcomings. The version of moral realism that arises from Robinson's penetrating inquiry--an inquiry steeped in Aristotelian ethics but deeply informed by modern scientific knowledge of human cognition--is independent of cognition and emotion. At the same time, Robinson carefully explores how such human attributes succeed or fail in comprehending real moral properties. Through brilliant analyses of constitutional and moral luck, of biosocial and genetic versions of psychological determinism, and of relativistic-anthropological accounts of variations in moral precepts, he concludes that none of these conceptions accounts either for the nature of moral properties or the basis upon which they could be known. Ultimately, the theory that Robinson develops preserves moral properties even while acknowledging the conditions that undermine the powers of human will.Women in Western Political Thought
Par Susan Moller Okin. 2013
In this pathbreaking study of the works of Plato, Aristotle, Rousseau, and Mill, Susan Moller Okin turns to the tradition…
of political philosophy that pervades Western culture and its institutions to understand why the gap between formal and real gender equality persists. Our philosophical heritage, Okin argues, largely rests on the assumption of the natural inequality of the sexes. Women cannot be included as equals within political theory unless its deep-rooted assumptions about the traditional family, its sex roles, and its relation to the wider world of political society are challenged. So long as this attitude pervades our institutions and behavior, the formal equality women have won has no chance of becoming substantive.Beyond Liberal Democracy: Political Thinking for an East Asian Context
Par Daniel A. Bell. 2006
Is liberal democracy appropriate for East Asia? In this provocative book, Daniel Bell argues for morally legitimate alternatives to Western-style…
liberal democracy in the region. Beyond Liberal Democracy, which continues the author's influential earlier work, is divided into three parts that correspond to the three main hallmarks of liberal democracy--human rights, democracy, and capitalism. These features have been modified substantially during their transmission to East Asian societies that have been shaped by nonliberal practices and values. Bell points to the dangers of implementing Western-style models and proposes alternative justifications and practices that may be more appropriate for East Asian societies. If human rights, democracy, and capitalism are to take root and produce beneficial outcomes in East Asia, Bell argues, they must be adjusted to contemporary East Asian political and economic realities and to the values of nonliberal East Asian political traditions such as Confucianism and Legalism. Local knowledge is therefore essential for realistic and morally informed contributions to debates on political reform in the region, as well as for mutual learning and enrichment of political theories. Beyond Liberal Democracy is indispensable reading for students and scholars of political theory, Asian studies, and human rights, as well as anyone concerned about China's political and economic future and how Western governments and organizations should engage with China.We, the People of Europe?: Reflections on Transnational Citizenship (Translation/Transnation #18)
Par Étienne Balibar. 2004
étienne Balibar has been one of Europe's most important philosophical and political thinkers since the 1960s. His work has been…
vastly influential on both sides of the Atlantic throughout the humanities and the social sciences. In We, the People of Europe?, he expands on themes raised in his previous works to offer a trenchant and eloquently written analysis of "transnational citizenship" from the perspective of contemporary Europe. Balibar moves deftly from state theory, national sovereignty, and debates on multiculturalism and European racism, toward imagining a more democratic and less state-centered European citizenship. Although European unification has progressively divorced the concepts of citizenship and nationhood, this process has met with formidable obstacles. While Balibar seeks a deep understanding of this critical conjuncture, he goes beyond theoretical issues. For example, he examines the emergence, alongside the formal aspects of European citizenship, of a "European apartheid," or the reduplication of external borders in the form of "internal borders" nurtured by dubious notions of national and racial identity. He argues for the democratization of how immigrants and minorities in general are treated by the modern democratic state, and the need to reinvent what it means to be a citizen in an increasingly multicultural, diversified world. A major new work by a renowned theorist, We, the People of Europe? offers a far-reaching alternative to the usual framing of multicultural debates in the United States while also engaging with these debates.A Defense of Hume on Miracles (Princeton Monographs in Philosophy #13)
Par Robert J. Fogelin. 2003
Since its publication in the mid-eighteenth century, Hume's discussion of miracles has been the target of severe and often ill-tempered…
attacks. In this book, one of our leading historians of philosophy offers a systematic response to these attacks. Arguing that these criticisms have--from the very start--rested on misreadings, Robert Fogelin begins by providing a narrative of the way Hume's argument actually unfolds. What Hume's critics (and even some of his defenders) have failed to see is that Hume's primary argument depends on fixing the appropriate standards of evaluating testimony presented on behalf of a miracle. Given the definition of a miracle, Hume quite reasonably argues that the standards for evaluating such testimony must be extremely high. Hume then argues that, as a matter of fact, no testimony on behalf of a religious miracle has even come close to meeting the appropriate standards for acceptance. Fogelin illustrates that Hume's critics have consistently misunderstood the structure of this argument--and have saddled Hume with perfectly awful arguments not found in the text. He responds first to some early critics of Hume's argument and then to two recent critics, David Johnson and John Earman. Fogelin's goal, however, is not to "bash the bashers," but rather to show that Hume's treatment of miracles has a coherence, depth, and power that makes it still the best work on the subject.Mirror, Mirror: The Uses and Abuses of Self-Love
Par Simon Blackburn. 2014
From the author of Think, an enlightening and entertaining exploration of narcissism and self-esteemEveryone deplores narcissism, especially in others. The…
vain are by turns annoying or absurd, offending us whether they are blissfully oblivious or proudly aware of their behavior. But are narcissism and vanity really as bad as they seem? Can we avoid them even if we try? In Mirror, Mirror, Simon Blackburn, the author of such best-selling philosophy books as Think, Being Good, and Lust, says that narcissism, vanity, pride, and self-esteem are more complex than they first appear and have innumerable good and bad forms. Drawing on philosophy, psychology, literature, history, and popular culture, Blackburn offers an enlightening and entertaining exploration of self-love, from the myth of Narcissus and the Christian story of the Fall to today's self-esteem industry.A sparkling mixture of learning, humor, and style, Mirror, Mirror examines what great thinkers have said about self-love—from Aristotle, Cicero, and Erasmus to Rousseau, Adam Smith, Kant, and Iris Murdoch. It considers today’s "me"-related obsessions, such as the “selfie,” plastic surgery, and cosmetic enhancements, and reflects on connected phenomena such as the fatal commodification of social life and the tragic overconfidence of George W. Bush and Tony Blair. Ultimately, Mirror, Mirror shows why self-regard is a necessary and healthy part of life. But it also suggests that we have lost the ability to distinguish—let alone strike a balance—between good and bad forms of self-concern.A Revolution of the Mind: Radical Enlightenment and the Intellectual Origins of Modern Democracy
Par Jonathan Israel. 2009
A leading historian reveals the radical origins of humanity's most cherished secular valuesDemocracy, free thought and expression, religious tolerance, individual…
liberty, political self-determination of peoples, sexual and racial equality—these values have firmly entered the mainstream in the decades since they were enshrined in the 1948 U.N. Declaration of Human Rights. But if these ideals no longer seem radical today, their origin was very radical indeed—far more so than most historians have been willing to recognize. In A Revolution of the Mind, Jonathan Israel, one of the world's leading historians of the Enlightenment, traces the philosophical roots of these ideas to what were the least respectable strata of Enlightenment thought—what he calls the Radical Enlightenment.Originating as a clandestine movement of ideas that was almost entirely hidden from public view during its earliest phase, the Radical Enlightenment matured in opposition to the moderate mainstream Enlightenment dominant in Europe and America in the eighteenth century. During the revolutionary decades of the 1770s, 1780s, and 1790s, the Radical Enlightenment burst into the open, only to provoke a long and bitter backlash. A Revolution of the Mind shows that this vigorous opposition was mainly due to the powerful impulses in society to defend the principles of monarchy, aristocracy, empire, and racial hierarchy—principles linked to the upholding of censorship, church authority, social inequality, racial segregation, religious discrimination, and far-reaching privilege for ruling groups.In telling this fascinating history, A Revolution of the Mind reveals the surprising origin of our most cherished values—and helps explain why in certain circles they are frequently disapproved of and attacked even today.Finding Oneself in the Other
Par G. A. Cohen. 2013
This is the second of three volumes of posthumously collected writings of G. A. Cohen, who was one of the…
leading, and most progressive, figures in contemporary political philosophy. This volume brings together some of Cohen's most personal philosophical and nonphilosophical essays, many of them previously unpublished. Rich in first-person narration, insight, and humor, these pieces vividly demonstrate why Thomas Nagel described Cohen as a "wonderful raconteur.? The nonphilosophical highlight of the book is Cohen's remarkable account of his first trip to India, which includes unforgettable vignettes of encounters with strangers and reflections on poverty and begging. Other biographical pieces include his valedictory lecture at Oxford, in which he describes his philosophical development and offers his impressions of other philosophers, and "Isaiah's Marx, and Mine," a tribute to his mentor Isaiah Berlin. Other essays address such topics as the truth in "small-c conservatism," who can and can't condemn terrorists, and the essence of bullshit. A recurring theme is finding completion in relation to the world of other human beings. Engaging, perceptive, and empathetic, these writings reveal a more personal side of one of the most influential philosophers of our time.Welfare and Rational Care (Princeton Monographs in Philosophy #12)
Par Stephen Darwall. 2002
What kind of life best ensures human welfare? Since the ancient Greeks, this question has been as central to ethical…
philosophy as to ordinary reflection. But what exactly is welfare? This question has suffered from relative neglect. And, as Stephen Darwall shows, it has done so at a price. Presenting a provocative new "rational care theory of welfare," Darwall proves that a proper understanding of welfare fundamentally changes how we think about what is best for people. Most philosophers have assumed that a person's welfare is what is good from her point of view, namely, what she has a distinctive reason to pursue. In the now standard terminology, welfare is assumed to have an "agent-relative normativity." Darwall by contrast argues that someone's good is what one should want for that person insofar as one cares for her. Welfare, in other words, is normative, but not peculiarly for the person whose welfare is at stake. In addition, Darwall makes the radical proposal that something's contributing to someone's welfare is the same thing as its being something one ought to want for her own sake, insofar as one cares. Darwall defends this theory with clarity, precision, and elegance, and with a subtle understanding of the place of sympathetic concern in the rich psychology of sympathy and empathy. His forceful arguments will change how we understand a concept central to ethics and our understanding of human bonds and human choices.The Spirit of Compromise: Why Governing Demands It and Campaigning Undermines It - Updated Edition
Par Amy Gutmann, Dennis F. Thompson. 2014
Why compromise is essential for effective government and why it is missing in politics todayTo govern in a democracy, political…
leaders have to compromise. When they do not, the result is political paralysis—dramatically demonstrated by the gridlock in Congress in recent years. In The Spirit of Compromise, eminent political thinkers Amy Gutmann and Dennis Thompson show why compromise is so important, what stands in the way of achieving it, and how citizens can make defensible compromises more likely. They urge politicians to focus less on campaigning and more on governing. In a new preface, the authors reflect on the state of compromise in Congress since the book's initial publication.Calling for greater cooperation in contemporary politics, The Spirit of Compromise will interest everyone who cares about making government work better for the good of all.The Virtues of Our Vices: A Modest Defense of Gossip, Rudeness, and Other Bad Habits
Par Emrys Westacott. 2011
The hidden value of some of our everyday vicesAre there times when it's right to be rude? Can we distinguish…
between good and bad gossip? Am I a snob if I think that NPR listeners are likely to be better informed than devotees of Fox News? Does sick humor do anyone any good? Can I think your beliefs are absurd but still respect you?In The Virtues of Our Vices, philosopher Emrys Westacott takes a fresh look at important everyday ethical questions—and comes up with surprising answers. He makes a compelling argument that some of our most common vices—rudeness, gossip, snobbery, tasteless humor, and disrespect for others' beliefs—often have hidden virtues or serve unappreciated but valuable purposes. For instance, there are times when rudeness may be necessary to help someone with a problem or to convey an important message. Gossip can foster intimacy between friends and curb abuses of power. And dubious humor can alleviate existential anxieties.Engaging, funny, and philosophically sophisticated, The Virtues of Our Vices challenges us to rethink conventional wisdom when it comes to everyday moral behavior.