Chapter 7: L eibniz on Human Equality and Human Domination

Keyword(s):  
Ethics ◽  
1943 ◽  
Vol 53 (2) ◽  
pp. 115-120 ◽  
Author(s):  
George Morgan,
Keyword(s):  

2019 ◽  
Vol 24 (1) ◽  
pp. 345-373
Author(s):  
Mélissa Fox-Muraton

AbstractThis article examines the challenges for understanding Kierkegaard’s philosophy from the perspective of our modern, heterogeneous societies, and seeks to define a humanism or existential ethics within Kierkegaard’s existential anthropology. After examining the problems inherent in Kierkegaard’s account of neighbor-love and human equality, we question the possibility of separating Kierkegaard’s existential anthropology from his Christian ontology. Suggesting that Kierkegaard’s philosophy does not leave us empty-handed, as political and social critiques claim, we sketch out the premises for a Kierkegaardian understanding of existential ethics which is not merely an ethics of self-accomplishment, but which places concern for others at the fore.


1981 ◽  
Vol 7 (1) ◽  
pp. 23-37 ◽  
Author(s):  
Andrew Linklater

Since Rousseau political theorists have had frequent recourse to a contrast between the fragmented nature of modern social and political life and the allegedly communitarian character of the Greek polis. At the heart of this opposition was the belief that the polis represented a condition of unsurpassable harmony in which citizens identified freely and spontaneously with their public institutions. Unlike their ancient counterparts, modern citizens exhibited less identification with their public world than resolution to advance their separate individual interests and pursue their private conceptions of the good. Nevertheless, the disintegration of the polis was not depicted in the language of unqualified loss. History had not been simply an unmitigated fall, because the individual's claim to scrutinize the law of the polis on rational grounds involved a significant advance in man's self-consciousness. The positive aspect of its decline was man's transcendence of a parochial culture in which neither the right of individual freedom nor the principle of human equality had been recognized. If the modern world had lost the spontaneous form of community enjoyed by the ancients, it surpassed that world in its understanding and expression of freedom.


Author(s):  
Justin E. H. Smith

This chapter undertakes an extensive treatment of the place of Gottfried Wilhelm Leibniz in the history of the concept of race. In particular, the chapter draws out the significant points of difference between Leibniz's view, on the one hand, and Bernier's biogeographical view, on the other. It shows, in fact, that Leibniz remains thoroughly committed to a conception of race that is rooted in earlier ideas about the temporal succession of members of a family or lineage. Moreover, the chapter reveals in what way his analysis of race may be seen as a concrete application of his very deepest philosophical commitment, according to which the order of the world amounts to a multiplicity that is underlain by unity.


Author(s):  
Brian Barry ◽  
Matt Matravers

Although it has been denied (by, for example, F.A. Hayek 1976) that the concept of distributive justice has application within states, it is not controversial that there can be unjust laws and unjust behaviour by individuals and organizations. It has, however, been argued that it makes no sense to speak of justice and injustice beyond the boundaries of states, either because the lack of an international sovereign entails that the conditions for justice do not exist, or because the state constitutes the maximal moral community. Both arguments are flawed. Without them, we are naturally led to ask what are the implications of the widely-held idea of fundamental human equality, the belief that in some sense human beings are of equal value. This cannot be coherently deployed in a way that restricts its application to within-state relations. In either a utilitarian or Kantian form it generates extensive international obligations. An objection that is often made to this conclusion is that the obligations derived are so stringent that compliance cannot reasonably be asked under current political conditions. But this shows (if true) that current political conditions are incompatible with international justice.


1999 ◽  
Vol 15 ◽  
pp. 1-7 ◽  
Author(s):  
Julian Agyeman

AbstractThis paper attempts to link four themes which are interrelated, but not often discussed together in local sustainability discourses. They are: the tension between achieving both environmental quality and human equality; the possibilities offered by Local Agenda 21 (LA21); what a sustainable community or society might look like and some good practice guidelines for local governments in their pivotal role as key facilitators of local sustainability.Environmentalists and environmental educators are good on notions of what they perceive as ‘environmental quality’, but are poor, or very poor on notions of ‘human equality’. Human equality has always been an implicit agreement as opposed to an explicit goal, safely tucked away in the notion of ‘quality of life’.One of the guiding principles of LA21 is that people normally excluded from the decision making process (women, indigenous people and young people) need to be integrally involved in decision making within a framework which stresses the importance of public participation. The reason for this inclusive form of participation is that these groups are seen as having had little impact on the production of local environments, although they are sometimes disproportionately affected by them, by virtue of their social role.Using a set of 13 themes that were developed by community consultations In Britain that would feature in a sustainable community or society, the paper looks at the potential for integrating quality and equality concerns. The paper finishes by looking at some good practice guidelines or ways that local governments, as decision makers nearest local peoples, could be integrating quality and equality concerns into emerging local sustainability strategies.


Hypatia ◽  
2002 ◽  
Vol 17 (1) ◽  
pp. 107-130 ◽  
Author(s):  
Lijun Yuan

This comparative study of the ethics of care and the Confucian concept of jen argue against two assumptions made by Chenyang Li in his own study of these two traditions. Against him, I argue that a “feminine” morality is not adequate to address human equality, and that care-orientated theories like jen and care seem incompatible with the feminist commitment to oppose the subjection of women.


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