Category Archives: philosophy

universal v. particular in ethics

In ethics, the words “universal,” “general,” and “particular” are used in three entirely different contexts. First, there is the issue of cultural difference. Some people say, “Morality is universal,” meaning that the same rules or judgments ought to apply to members of any culture. Their opponents reply that at least some moral principles are particular to cultures (they only bind people who come from some backgrounds).

Meanwhile, some people say, “Obligations are universal,” meaning that we have the same duties to all human beings. For instance, perhaps we are required to maximize everyone?s happiness, to the best of our ability, not favoring some over others. Opponents of this kind of universalism reply that we have stronger obligations in particular people, such as our own children or compatriots. (See, for example, this good article by blogger and public intellectual Amitai Etzioni.)

Finally, some people say, “What is right to do in a particular case is shown by the correct application of a general or universal moral rule.” Their opponents reply that we can and should decide what to do by looking carefully at all the features of each particular case. They agree that there is a right or wrong thing to do in each circumstance; but general rules and principles are unreliable guides to action. Any rule or principle that makes one situation good may make another one bad.

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libertarians and socialists have something in common

I see libertarianism and modern democratic Socialism as flawed for similar (or parallel) reasons:

  • Libertarians believe in markets, which they consider just and free as well as efficient. They see politics as a threat, because masses of people may decide to interfere with markets by taxing and spending or by regulating industry. To libertarians, such political interference is morally illegitimate as well as foolish. It means that some individuals are robbing others of freedom.
  • Democratic socialists believe in egalitarian politics: in one-person, one-vote. They don?t trust markets, because unregulated capital may exit a locality or country that chooses to impose high taxes or tight regulations. Even in the US, the bond market will fall if investors suspect that the federal government is going to borrow and spend, no matter how popular this policy may be. When investors ?discipline? democracies by withdrawing their capital, socialists see a morally illegitimate constraint on the people?s will and interests.
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    Renaissance humanism today

    I think that Renaissance humanist philosophy is often

    misunderstood; and this mistake matters to me because I favor a revival

    of the real methods of the humanists. The standard view is that Renaissance

    humanists taught original doctrines, especially the "dignity

    of man" that was the theme of Marsilio

    Ficino‘s famous oration. They are thought to be "humanists"

    because they believed in the centrality of human beings as opposed to

    God.

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    the Amish and freedom

    We’re just back from a family weekend in Lancaster, PA–Amish country. It’s dispiriting to watch real Amish people walk or trot in waggons past huge Amish-themed tourist attractions. (One store is actually called “Amish Stuff Inc.”) Extreme simplicity seems to attract the worst form of consumerism.

    The Amish raise a philosophical dilemma that has often been written about. If you believe in freedom, this must include freedom of religion, which means the ability to raise your own children within your faith. Central to most religions are detailed rules or traditions concerning the rearing of children. However, if you believe in freedom, then you must believe in the right of individuals to choose their own values and commitments. Parents can interfere profoundly with such freedom. Indeed, all parents necessarily do. Anyone who grows up in a family is constrained by the legacy of family beliefs and values. (Even those who rebel have been influenced.) However, the tension between parental freedom and children’s liberty is especially sharp and clear in cases like the Amish, who prefer to be as isolated as possible from the rest of the world. In particular, they prefer their children to “drop out” of school in late childhood.

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    the capabilities approach

    I was just refreshing my memory about the “capabilities approach” pioneered by Amartya Sen, Martha Nussbaum, and others. (I have been asked to comment on a paper about “positive youth development,” and I thought that Sen’s ideas would be relevant and helpful.) The rough idea is that we ought to implement social policies that maximize people’s capabilities. The important human capabilities can be listed, although theorists differ somewhat about what belongs on the list. Enhancing capabilities is better than maximizing a set of behaviors or goods, because people should be able to choose what to own and how to behave, within broad limits; and different things are valued in different cultures. Thus trying to maximize goods or behaviors is too prescriptive. Enhancing capabilities is also better than simply giving people what they say they want or need. People can want completely bad things, e.g., crack cocaine. Or they can want too much, as in the case of Hollywood actors who want to have six Hummers. Or they can want too little, which is a common problem among the world’s very poor.

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