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This paper is written from a perspective that is sympathetic to the basic idea of the capability approach. Our aim is to compare Martha Nussbaum’s capability theory of justice with Alan Gewirth’s moral theory, on two points: the selection and the justification of a list of central capabilities. On both counts, we contend that Nussbaum’s theory suffers from flaws that Gewirth’s theory may help to remedy. First, we argue that her notion of a (dignified) human life cannot fulfill the role of a normative criterion that Nussbaum wants it to play in selecting capabilities for her list. Second, we question whether Nussbaum’s method of justification is adequate, discussing both her earlier self-validating argumentative strategy and her more recent adherence to the device of an overlapping consensus. We conclude that both strategies fail to provide the capabilities theory with the firm foundation it requires. Next, we turn to Gewirth’s normative theory and discuss how it can repair these flaws. We show how his theory starts from a fundamental moral principle according to which all agents have rights to the protection of the necessary preconditions of their agency. Gewirth’s justification of this principle is then presented, using a version of a transcendental argument. Finally, we explicitly compare Nussbaum and Gewirth and briefly demonstrate what it would mean for Nussbaum to incorporate Gewirthian elements into her capabilities theory of justice. 相似文献
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Nickolas Pappas 《Pacific Philosophical Quarterly》1997,78(3):278-296
Abstract: Martha Nussbaum's Poetic Justice undertakes a defense of the novel by showing it to develop the sympathetic imagination. Three parts of her argument come in for criticism, with implications for other such political defenses. Nussbaum sometimes interprets the imagination practically, sometimes theoretically; the two forms have different effects on deliberation. Nussbaum credits the novelistic tradition with fostering the imagination; her example of Hard Times interferes with establishing this general point. Nussbaum suggests an aesthetic element in literature that produces its effect, but does not succeed in identifying that element so as to preserve the consequences of art while avoiding reductionism. 相似文献
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BEN BRADLEY 《Philosophy and phenomenological research》2012,84(1):233-243
In Goodness and Justice, Joseph Mendola defends three related views in normative ethics: a novel form of consequentialism, a Bentham‐style hedonism about “basic” value, and a maximin principle about the value of a world. In defending these views he draws on his views in metaethics, action theory, and the philosophy of mind. It is an ambitious and wide‐ranging book. I begin with a quick explanation of Mendola’s views, and then raise some problems. 相似文献
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Henry S. Richardson 《Metaphilosophy》1998,29(4):254-262
This article details how Martha Nussbaum has heightened the potential tension between love and respect, flagged by Kant, by strengthening what each requires. She elaborates the particularism and disruptiveness of love while insisting on a cosmopolitanism of respect. The article suggests that dealing with this tension will require developing a more detailed theory of institutional justice, one that can extend to the international arena. 相似文献
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Jay Drydyk 《Ethical Theory and Moral Practice》2012,15(1):23-38
In The Idea of Justice, Amartya Sen argues for an approach to justice that is comparative and realization-based rather than transcendental and institutional.
While Sen’s arguments for such an approach may not be as convincing as he thought, there are additional arguments for it,
and one is that it provides a unique and valuable platform on which an account of justice as a virtue of social and political
actors (including institutions and social movements) can be built. Hence new dimensions of comparison are opened up: some
actors are better disposed and more successful than others at leading social change in the direction of greater justice. The
main objective of this article is to use the capability approach to construct such an account. Six dimensions of acting justly
are identified: (1) reducing capability shortfalls; (2) expanding capabilities for all; (3) saving the worst-off as a first
step towards their full participation in economy and society, (4) which is also to be promoted by a system of entitlements
protecting all from social exclusion; while (5) supporting the empowerment of those whose capabilities are to expand; and
(6) respecting ethical values and legitimate procedures. I conclude by sketching some underlying moral psychology. 相似文献
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Martha Nussbaum proposes a universal list of human capabilities as the basis for fundamental political principles. She claims
that the list, in an Aristotelian spirit, might be justified by an ongoing inquiry into valuable human functionings for the
good life. Here I argue that the attractiveness of Nussbaum’s theory crucially depends on the philosophical possibility of
a non-reductionist understanding of naturalism and on resolving the tensions between ethical and political aspects of the
role of capabilities. Through a comparison of Nussbaum’s approach with those of Aristotle and (less familiarly) Hume, I try
to show that in these alternative versions we find valuable resources for the kind of non-reductionist model which might,
in line with Nussbaum’s own objectives, provide the basis for a capabilities-based critique of dominant modes of normative
theorizing and their influence in public discourse.
This article was presented at the UK Association for Legal and Social Philosophy Conference on Equality, 5–7 July 2004, University of Wales, Newport. I am grateful to Gideon Calder, Herman De Dijn, Carlos
Steel, Jochim Lourduswamy, Toon Vandevelde and two anonymous referees for this journal for their comments and suggestions. 相似文献
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DANIEL SCHWARTZ 《Journal of Political Philosophy》2012,20(3):273-292
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