Can compensation repair the moral harm of a previous wrongful act? On the one hand, some define the very function of compensation as one of restoring the moral balance. On the other hand, the dominant view on compensation is that it is insufficient to fully repair moral harm unless accompanied by an act of punishment or apology. In this paper, I seek to investigate the maximal potential of compensation. Central to my argument is a distinction between apologetic compensation and non-apologetic (...) compensation. Apologetic compensation, I argue, is an act that expresses regret and apology by means of some offer of money, goods, or services. Non-apologetic compensation is an act that seeks to restore loss or harm without expressing regret or apology. In the paper, I defend the view that acts of compensation can be apologetic and argue that such apologetic compensation is sufficient for moral repair. (shrink)

Although the commentary on Aristotle’s problematic discussion of slavery is vast, his discussion of nobility receives little attention. The fragments of his dialogue On Noble Birth constitute his most extensive examination of nobility, and while their similarity to the παμβασιλεύς of the Politics has recently been recognized, their relevance to natural slavery has hitherto gone unnoticed. Yet by declaring that true nobles – particularly the god-like ἀρχηγός – preternaturally possess superhuman characteristics, Aristotle precludes their easy inclusion in the kind “human” (...) in a manner inversely mirroring the preternatural subhumanity of natural slaves. Building on recent scholarship which argues that Aristotle’s “defense” of natural slaves is better understood as an indictment, On Noble Birth becomes most coherent if read as a hypothetical investigation into what would be required for “nobility” to name something true rather than equivocal, with the conclusion that “true nobility” is an empty set. (shrink)

Aristotle’s discussions of natural slavery, ‘barbarian kingship’, and the natural characteristics of barbarians or non-Greeks are usually read as calling into question the intellectual, ethical, and political accomplishments of non-Greeks. Such accounts of non-Greek inferiority or inability to self-govern also appear to presuppose a climatic or environmental account that on the whole would imply severe limitations on the possibility of political flourishing for peoples living outside the Greek Mediterranean basin. In light of such accounts, it is somewhat astounding to find (...) Aristotle praising the social and political institutions of Carthage within his discussion of the best constitution in the second book of the Politics. In the 4th century BCE, Carthage (modern day Tunis) was a Phoenician commercial empire that culturally and linguistically was Semitic and clearly non-Greek. That Aristotle contrasts Carthage, a non-Greek polis, favorably with both Sparta and Crete undermines both the claim that Aristotle embraced a categorical opposition between Greeks and non-Greeks and the claim that he was dismissive of the achievements of non-Greeks. (shrink)

Drawing on Bernard Williams's Truth and Truthfulness and Miranda Fricker's Epistemic Justice, this article presents an epistemic argument for democracy on the basis of its ability to incentivize more people to display the virtues of truth required for the social production and aggregation of knowledge. In particular, the article compares democracy respectively with autocracy and epistocracy, showing that it is likely to be, within the context of a modern pluralistic society, an epistemically superior regime in the sense that it creates (...) more favourable conditions for the pooling of epistemic resources. The article concludes with a multi-dimensional framework of democratic legitimacy, where democracy's epistemic value is directly tied with both the safeguard against elite domination and the development of citizens' ethical and intellectual capabilities. In this regard, the article also helps to bridge the gap between epistemic and non-epistemic approaches in democratic theory and unite what might be called the wisdom, power, and virtue of the multitude. (shrink)

Does the concept of political friendship make sense, and does cultivating political friendship among peoples strengthen universal peace? This article provides an Aristotelian account of political friendship as distinct from but analogous to personal friendship. Political friendships, founded on mutual recognition and respect, are characterized by consensual agreement about the fundamental terms of cooperation. While promoting such political friendship at the global level would be a measure to strengthen universal peace, another form of friendship, politicized friendship, is to be avoided, (...) as it is driven by rivalrous rather than equitable self-interest, and breeds political enmity and strife. Taking Aristotle's insights about political friendship to the global arena, the article considers Rawlsian peoples to be suitable subjects for political friendship. The duty of assistance and the duty to oppose outlaw states illuminate demands of political friendship among Rawlsian peoples that entail equity, power sharing and even sacrifice. (shrink)

A través de la obra de Aristóteles, en especial la Constitución de Atenas y la Política, podemos hacernos una imagen no demasiado habitual de la democracia ateniense. Esta aparece como un modelo jurídico-político, que aún hoy puede dar que pensar: como una «utopía real». En concreto, nos interesan dos aspectos: la justicia tributaria y la justicia social. Ambas justicias tienen en la democracia ateniense, y en la visión de Aristóteles, un notabilísimo desarrollo. Por eso, hablamos de «fragmentos» de una utopía (...) real. (shrink)

A central point of debate over environmental policies concerns how future costs and benefits should be assessed. The most commonly used method for assessing the value of future costs and benefits is economic discounting. One often-cited justification for discounting is uncertainty. More specifically, it is risk aversion coupled with the expectation that future prospects are more risky. In this paper I argue that there are at least two reasons for disputing the use of risk aversion as a justification for discounting (...) when dealing with longterm decisions, one technical and one ethical. Firstly, I argue that technically, it implies an inconsistency between theory and practice. And secondly, I argue that discounting for uncertainty relies on a form of individualism which, while reasonable in standard microeconomic theory where an agent chooses how to spread her own consumption over her own lifetime, is inappropriate in the context of intergenerational social decisions. (shrink)

There is a perennial ambiguity in the rule-of-law preposition: it predicates that the law shall rule, but which law? This legal loophole has led to a diverse array of interpretations of the concept. Of these, two appear particularly adverse to what the rule of law should primarily be—the rulership of the law—yet still remain dominant. On the one hand, the rule of law is intended to be the vehicle to deliver above-the-law goods such as human rights or other individual entitlements (...) like property, and to forever shield them against any other force, including the law. On the other hand, the rule of law is believed to be a tool at the rulers’ disposal, who make use of the law but are not bound by it, for either legal or practical reasons. In both cases, a pre-legal setting for society allocates rulership to something but not the law, against the very essence of the ideal: an authoritative legal practice for the sake of regulating the present society. As such, the rule of law has to meet certain requirements of craftsmanship, like conditions in law-making and law-enforcement, and sources, which are to be democratically underpinned. (shrink)

Democracy is shown to be a non-instrumental good-in-itself (as well as an instrument in securing other goods) by extrapolation from the Aristotelian premise that humans are political animals. Because humans are by nature language-using, as well as sociable and common-end-seeking beings, the capacity to associate in public decisions is constitutive of the human being-kind. Association in decision is necessary (although insufficient) for happiness in the sense of eudaimonia. A benevolent dictator who satisfied all other conditions of justice, harms her subjects (...) by denying them opportunity to associate in the decisions by which their community is governed. (shrink)

En el libro 4 de la _Política_ de Aristóteles encontramos una forma de constitución recta que se da cuando los _mésoi_, los ciudadanos de recursos moderados, son, no solo numerosos, sino mayoritarios. Los ciudadanos medios garantizan el gobierno de la ley y de la razón, fundamentan la amistad entre ciudadanos y la estabilidad del régimen. Nos planteamos en este ensayo qué relación tiene esta forma constitucional con la politia, entendida como mezcla de democracia y oligarquía; con la democracia, como gobierno (...) de la mayoría; y con la _aríste politeía_, basada en la virtud de sus ciudadanos. (shrink)