Two Conceptions of Virtue

2021 ◽  
pp. 247-269
Author(s):  
Thomas E. Hill, Jr.
Keyword(s):  
Immanuel Kant ◽  
John Rawls ◽  
Empirical Studies ◽  
Philosophy Of Education ◽  
Civic Virtue ◽  
Basic Structure ◽  
Social Conditions ◽  
Specific Focus ◽  
Good Will ◽  
Sense Of Justice

This essay was written for a Stanford conference on philosophy of education on whether virtue can be taught. The general questions considered are: What is virtue? How can social conditions promote it? How can individuals effectively strive for it? The specific focus is on the conceptions of virtue in the works of Immanuel Kant and John Rawls. Kant regarded virtue as a good will that is also strong enough to resist contrary passions, impulses, and inclinations. Childhood training can prepare children for virtue but becoming virtuous requires an empirically inexplicable commitment and effort that is up to each individual. Rawls explains a sense of justice as a civic virtue that he conjectures will develop naturally, according to certain psychological laws, if the basic structure of society is just. Rawls’ reliance on empirical studies addresses questions left mysterious by Kant, but his theory faces problems of its own.

STUDI KOMPARASI FILSAFAT PENDIDIKAN Y.B MANGUNWIJAYA DAN KI HADJAR DEWANTARA SERTA RELEVANSINYA BAGI PENDIDIKAN DI INDONESIA

2020 ◽  
Author(s):  
Muhammad Rizqi Akbar
Keyword(s):  
Immanuel Kant ◽  
Government Policy ◽  
Education System ◽  
Comparative Philosophy ◽  
Human Life ◽  
Philosophy Of Education ◽  
The Other ◽  
True Values

Education is essential for human life. Because with education, humans will experience a change, from not knowing to know. It can be said, that education is a noble effort in order to eradicate foolishness and humanizing human. According to what Immanuel Kant said that human could be human because of education. In Indonesia, the issues of the curriculum which is a government policy are one of the problems in education. The demands of the curriculum that want to measure the ability of the student just from numbers are one problem in the education world. Because education obviously cannot be narrowed down jus like that in numbers. These problems clearly cannot be solved easily. In one side, it must be admitted that the education system in Indonesia is very towards achieving a result. On the other side, a teacher must focus on teaching about true values. Based on the description above, this article will discuss the comparative philosophy of education in Y.B Mangunwijaya and Ki Hadjar Dewantara, and their relevance to education in Indonesia.

scholarly journals Axel Honneth and The Reconstruction of Justice: An Attempt to Overcome the "Distribution Paradigm"

2015 ◽  
Vol 1 (1) ◽  
pp. 40
Author(s):  
Stanley Souza Marques ◽  
Marcelo Andrade Cattoni De Oliveira
Keyword(s):  
Social Justice ◽  
Distributive Justice ◽  
John Rawls ◽  
Basic Structure ◽  
Reciprocal Relationships ◽  
Individual Life ◽  
Axel Honneth ◽  
The Social ◽  
Normative Reconstruction ◽  
Set Up

The article takes up the criticisms directed by Axel Honneth to the basic structure of the dominant conceptions of justice, but merely to point out the general outlines of his alternative project of justice normative reconstruction. If John Rawls and Michael Walzer structure theories of distributive justice very consistently and in order to get to the autonomy protection (already taken so) in a more sophisticated way, that to be satisfied it transcends the (mere) obligation of not interfering in the realization of individual life projects, Honneth proposes the radicalization of justice's demands. It is because he pays his attention to the mutual expectation of consideration. This point would be the new texture of the social justice. In this sense, the principles of fair distribution leave the scene to make way for principles which guidelines are directed towards the society basic institutions involved in a new goal: to set up favourable contexts for the success of plural reciprocal relationships.

The State

2011 ◽  
Author(s):  
Christopher W. Morris
Keyword(s):  
Georg Wilhelm Friedrich Hegel ◽  
John Rawls ◽  
Western Europe ◽  
Basic Structure ◽  
The State ◽  
Roman Law ◽  
History Of ◽  
Republican Government ◽  
The Subject ◽  
Early Modern Times

It is often said that the subject matter of political philosophy is the nature and justification of the state. Georg Wilhelm Friedrich Hegel thinks that political science is “nothing other than an attempt to comprehend and portray the state as an inherently rational entity.” John Rawls famously understands “the primary subject of justice [to be] the basic structure of society,” restricting his attentions to a society “conceived for the time being as a closed system isolated from other societies,” and assuming that “the boundaries of these schemes are given by the notion of a self-contained national community.” Contemporary political philosophers often follow suit, disagreeing about what states should do, and simply assuming that they are the proper agents of justice or reform. The history of philosophy and the development of political concepts seem to be central to understanding the state. The influence of Roman law and republican government, and the rediscovery of Aristotle in the twelfth and thirteenth centuries, are obvious important influences. The modern state emerged first in Western Europe in early modern times.

مثالـيات الـتّعاقد وأثرها في الـفـلـسـفـة الـمعاصرة: في قدرة الأطر الـأخلاقيّة على تحقيق الـسّلم والـتّعايش. دراسة في فكر كانط ورولز

لارك ◽  
2019 ◽  
Vol 3 (34) ◽  
pp. 269-278
Author(s):  
علّي عبّود مالـك الـمحمداويّ
Keyword(s):  
Immanuel Kant ◽  
John Rawls

الملخص: إن الجدل بين القانونيّ والأخلاقيّ يعدُّ إشكالاً لا قرارة له، ولا نهاية لطريق النّقاش فيه ، فبين من يدمجهما وبين من يسوِّغ أحدهما بالآخر، و ثالث ينتصر لجهة بالضد من الأُخرى، نجد أنفسنا أمام منجزات فلسفيّة كبيرة ومتشعبة، وإذا ما أضفنا البحث في قدرة الاتفاق المثاليّ الخلقيّ على إنشاء بيئة سلميّة وواقعيّة تتخذ التّعايش والتّضامن معياراً لها، وإنَّني لأجد في ايمانويل كانط Immanuel Kant (1724-1804) وجون رولز John Rawls (2002-1921) مثالاً بارزاً لدراسة هذه الاشكاليّة، لأنَّني أعتقد أنَّهما بقدر تمثيلهما لحقب زمنيّة مختلفة فهما لا يزالان يطرحان الرّهان نفسه في إمكان القانونيّ عبر الأخلاقيّ ونتيجة ذلك في التّعايش والسّلم المجتمعيّ.متوالية الحكايات: عبر ثلاث شخصيات متتالية بتراتب منتظم: شخصية سعد وزكريا، واخيراً هناء.    

Abordagens da Equidade: aproximações sobre um conceito-chave das humanidades e das ciências sociais

Intuitio ◽  
2016 ◽  
Vol 9 (2) ◽  
pp. 06
Author(s):  
Mártin Haeberlin
Keyword(s):  
Immanuel Kant ◽  
John Rawls ◽  
Amartya Sen ◽  
Ronald Dworkin ◽  
Justice As Fairness

O presente texto propõe um exame de diferentes abordagens da equidade, uma vez que, não obstante seja ela um conceito filosófico clássico, devem-se conhecer as visões sobre ela advindas de outras áreas do conhecimento, notadamente o direito e a economia. Para realizar esse objeto, são tratadas as visões de equidade nas seguintes abordagens: o conceito de justiça em Aristóteles; a doutrina do direito de Immanuel Kant;  a “justice as fairness” de John Rawls; a igualdade como virtude em Ronald Dworkin; e noção de capacidades e liberdades substantivas de Amartya Sen. Ao fim, realiza-se uma categorização do termo em dois sentidos, propondo-se sua conexão.

Why the Basic Structure?

2012 ◽  
Vol 42 (3-4) ◽  
pp. 303-334 ◽  
Author(s):  
Louis-Philippe Hodgson
Keyword(s):  
Family Structure ◽  
John Rawls ◽  
Social Institutions ◽  
Basic Structure ◽  
Legal Systems ◽  
Difference Principle ◽  
The Family ◽  
Principles Of Justice

John Rawls famously holds that the basic structure is the ‘primary subject of justice.’ By this, he means that his two principles of justice apply only to a society's major political and social institutions, including chiefly the constitution, the economic and legal systems, and (more contentiously) the family structure. This thesis — call it thebasic structure restriction— entails that the celebrated difference principle has a narrower scope than one might have expected. It doesn't apply directly to choices that individuals make within the basic structure. Individuals can live up to the demands of justice simply by obeying whatever rules are set by, and by doing what is necessary to sustain, the basic structure; they needn't attempt to benefit maximally the worst off through their personal choices. Nor does the principle apply to interactions taking place beyond the basic structure, on the international stage. International actors can live up to the demands of justice by observing a comparatively modest ‘duty of assistance’ toward severely destitute societies; they needn't make it their aim to benefit maximally the world's poorest individuals.

The Philosophic Origins of Deliberative Ideals

2018 ◽  
pp. 54-69
Author(s):  
Simone Chambers
Keyword(s):  
Immanuel Kant ◽  
Deliberative Democracy ◽  
John Rawls ◽  
John Dewey ◽  
Democratic Theory ◽  
John Stuart Mill ◽  
American Pragmatism ◽  
The Core ◽  
Intellectual Heritage ◽  
The Way

Deliberative democracy is a relatively recent development in democratic theory. But the theorists and practitioners of deliberative democracy often reach far back for philosophical and theoretic resources to develop the core ideas. This chapter traces some of those sources and ideas. As deliberative democracy is itself a somewhat contested theory, the chapter does not present a linear story of intellectual heritage. Instead it draws on a variety of sometimes disparate sources to identify different ideals that become stressed in different versions of deliberation and deliberative democracy. The philosophic sources canvased include Aristotle, Jean-Jacques Rousseau, Immanuel Kant, John Stuart Mill, John Dewey and American Pragmatism, John Rawls, and Jürgen Habermas. The chapter pays special attention to the way different philosophical sources speak to the balance between the epistemic and normative claims of deliberative democracy.

Rawlsian Constructivism in Moral Theory

1987 ◽  
Vol 17 (1) ◽  
pp. 71-90 ◽  
Author(s):  
David O. Brink
Keyword(s):  
John Rawls ◽  
Moral Theory ◽  
Decision Procedure ◽  
Reflective Equilibrium ◽  
Moral Epistemology ◽  
Basic Structure ◽  
Original Position ◽  
Theory Of Justice ◽  
Political Theories ◽  
Principles Of Justice

Since his article, ‘Outline for a Decision Procedure in Ethics,’ John Rawls has advocated a coherentist moral epistemology according to which moral and political theories are justified on the basis of their coherence with our other beliefs, both moral and nonmoral (1951: 56, 61). A moral theory which is maximally coherent with our other beliefs is in a state which Rawls calls ‘reflective equilibrium’ (1971: 20). In A Theory of Justice Rawls advanced two principles of justice and claimed that they are in reflective equilibrium. He defended this claim by appeal to a hypothetical contract; he argued that parties in a position satisfying certain informational and motivational criteria, which he called ‘the original position,’ would choose the following two principles of justice to govern the basic structure of their society.

The Antinomies of Social Justice

1993 ◽  
Vol 55 (2) ◽  
pp. 193-216 ◽  
Author(s):  
Thomas A. Spragens
Keyword(s):  
Social Justice ◽  
John Rawls ◽  
Social Bonds ◽  
Free Society ◽  
Liberal Democracies ◽  
Distribution Rules ◽  
Common Interests ◽  
Principles Of Justice ◽  
Single Standard ◽  
Sense Of Justice

Theories of social justice are either hegemonic (defending a single determinate standard), skeptical (finding social justice to be radically indeterminate if not meaningless), or pluralistic (claiming that we can disqualify all but a handful of standards, but that we cannot definitively adjudicate among these). I offer here a variation of the pluralistic view, arguing that a single standard cannotbe definitive because of what is termed the antinomies of social justice. These antinomies arise where the demands of justice collide with elements of the gratuitous that are morally valid or are practically unavoidable. Where this occurs, all possible distribution rules turn out to be unfair. An important implication of the argument is that liberal democracies cannot find their grounds for consensus, as John Rawls contends, in a common attachment to principles of justice. Instead, common interests and civic friendship will always be necessary supplements to the sense of justice as a source of social bonds in a free society.

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