G. A. Cohen’s Vision of Socialism

This essay is an attempt to piece together the elements of G. A. Cohen’s thought on the theory of socialism during his long intellectual voyage from Marxism to political philosophy. It begins from his theory of the maldistribution of freedom under capitalism, moves onto his critique of libertarian property rights, to his diagnosis of the “deep inegalitarian” structure of John Rawls’ theory and concludes with his rejection of the “cheap” fraternity promulgated by liberal egalitarianism. The paper’s exegetical contention is that Cohen’s work in political philosophy is best understood in the background of lifelong commitment to a form of democratic, non-market, socialism realizing the values of freedom, equality and community, as he conceived them. The first part of the essay is therefore an attempt to retrieve core socialism-related arguments by chronologically examining the development of Cohen’s views, using his books as thematic signposts. The second part brings these arguments together with an eye to reconstructing his vision of socialism. It turns out that Cohen’s political philosophy offers a rich conception of objective and subjective freedom, an original understanding of justice as satisfaction of genuine need, and a substantive ideal of fraternity as justificatory community with others. If properly united, these values can suggest a full-bloodied account of the just polity, and give us a glimpse into what it means, for Cohen, to treat people as equals.     

论G.A.科恩的社会主义平等思想

G.A.科恩是分析马克思主义的重要人物,也是将分析哲学的研究方法引入历史唯物主义解释的第一人。在对马克思的公平正义思想进行分析的过程中,他一方面反驳了自由至上主义者诺齐克的自我所有权原则,另一方面又批判了罗尔斯正义思想的差别原则,从而捍卫了社会主义的平等,突出了平等的规范性意义,将平等作为马克思公平正义思想的理论内核突显出来。研究G.A.科恩的社会主义平等思想,不仅能够把握住当代西方政治哲学争论的焦点,明确分析马克思主义的理论态度,而且能够为阐释马克思的平等观,揭示马克思公平正义的思想本质提供理论资源。     

A Review of: “Bear,G. G. (2010). School Discipline and Self-Discipline: A Practical Guide to Promoting Prosocial Student Behavior.”

Previous research demonstrates that children with attention-deficit/hyperactivity disorder (ADHD) can experience social difficulties. Therefore, the current study examined the effects of cross-age peer coaching on social behaviors of first graders with significant symptoms of ADHD using a multiple baseline design. Four students who met criteria for ADHD participated, along with four third- or fourth-grade coaches without ADHD. Coaching pairs met each morning to establish a goal for the younger child to meet during free time. Although results were variable, findings suggested that the cross-age coaching program led to decreases in negative social behavior, and was highly acceptable to participants.     

Libertarianism vs. Marxism: Reflections on G. A. Cohen‘s Self-Ownership, Freedom and Equality

Self-Ownership, Freedom and Equality is G.A. Cohens attempt to rescue something of the socialist outlook on society from the challenge of libertarianism, which Cohen identifies with the work of Robert Nozick in his famous book, Anarchy, State, and Utopia. Sympathizing with the leading idea that a person must belong to himself, and thus be unavailable for forced redistribution of his efforts, Cohen is at pains to reconcile the two. This cannot be done – they are flatly contrary. Moreover, equality is a nonsense principle, calling for such things as equal distribution of natural resources. But resources, as goods, are not natural: all require work to utilize. The only thing exchanged on markets is services, and estimates of value received are relevantly made only by those party to the exchanges in question. Imposition from above on voluntary exchange can only be socially counterproductive.     

A Review of: “Cooper,M., O'Hara,M., Schmid,P. F., & Wyatt,G. (2007). The Handbook of Person-Centered Psychotherapy and Counseling.”

Abstract

Consideration is given to our cognitive, volitional, and emotive functions as they are experienced in the I‐It and I‐Thou realms of our existence, focusing on our emotive function. Feelings in the I‐It realm are limited to the physical and psychical parts of ourselves. They are defensive and motivate our survival in the world. In the I‐Thou realm, they permeate our whole being, including that part of ourselves that is beyond phenomenological manifestation that lies at the ground of our being as potential awaiting actualization. Our ontology necessitates the experience of our primary feelings in our struggle to become what we are uniquely “created” to be. Dialogical psychotherapists consider this as crucial to our therapeutic endeavors.