While the volume of material inspired by Rawls’s reinvigoration of the discipline back in 1971 has still not begun to subside, its significance has been in serious decline for quite some time. New and important work is appearing less and less frequently, while the scope of the work that is appearing is getting smaller and more internal and its practical applications more difficult to discern. The discipline has reached a point of intellectual stagnation, even as real-world events suggest that the (...) need for what political philosophy can provide could not be more critical. What follows then is a set of statements about how I believe that we, as political philosophers, should approach what we do. It contains my view as to what political philosophy should be about, how political philosophy should be done, and how courses in political philosophy should be taught, interlaced with commentary on the current state of the profession. (shrink)

The late G.A. Cohen is routinely considered a founding father of luck egalitarianism, a prominent responsibility-sensitive theory of distributive justice. David Miller argues that Cohen’s considered beliefs on distributive justice are not best understood as luck egalitarian. While the relationship between distributive justice and personal responsibility plays an important part in Cohen’s work, Miller maintains that it should be considered an isolated theme confined to Cohen’s exchange with Dworkin. We should not understand the view Cohen defends in this exchange as (...) Cohen’s considered view. Accepting this thesis would change both our understanding of Cohen’s political philosophy and many recent luck egalitarian contributions. Miller’s argument offers an opportunity to reassess Cohen’s writings as a whole. Ultimately, however, the textual evidence against Miller’s argument is overwhelming. Cohen clearly considers the exchange with Dworkin to be about egalitarianism as such rather than about the best responsibility-sensitive version of egalitarianism. Furthermore, Cohen often offers luck egalitarian formulations of his own view outside of the exchange with Dworkin and uses luck egalitarianism as an independent yardstick for evaluating principles and distributions. (shrink)

En la deliberación pública de una democracia, ¿qué lugar tienen las emociones, especialmente las emociones de la compasión y la ira?; es la pregunta general que guía esta investigación. Para dar respuesta a ella nos centraremos en el pensamiento de dos pensadores que aunque pertenecen a espacios culturales y académicos diferentes guardan algunos puntos de contacto en sus perspectivas filosóficas: Marta Nussbaum y Humberto Giannini. Haciéndonos cargo del affective turn (Ahmed 2014) nos interesa indagar que impacto tienen las pasiones de (...) la compasión y de la ira sobre una democracia incompleta, o débil. Esto es especialmente relevante en momentos de transformación y perfeccionamiento democrático, cuando una comunidad camina hacia una democracia más participativa e inclusiva. Así, en un primer momento, siguiendo las pistas que nos entregan estos dos filósofos, nos dedicaremos a describir formas de compasión y formas de ira que benefician la deliberación democrática y aquellas que la obstaculizan. (shrink)

Karl Marx (1818-1883) is best known not as a philosopher but as a revolutionary communist, whose works inspired the foundation of many communist regimes in the twentieth century. It is hard to think of many who have had as much influence in the creation of the modern world. Trained as a philosopher, Marx turned away from philosophy in his mid-twenties, towards economics and politics. However, in addition to his overtly philosophical early work, his later writings have many points of contact (...) with contemporary philosophical debates, especially in the philosophy of history and the social sciences, and in moral and political philosophy. Historical materialism — Marx's theory of history — is centered around the idea that forms of society rise and fall as they further and then impede the development of human productive power. Marx sees the historical process as proceeding through a necessary series of modes of production, culminating in communism. Marx's economic analysis of capitalism is based on his version of the labour theory of value, and includes the analysis of capitalist profit as the extraction of surplus value from the exploited proletariat. The analysis of history and economics come together in Marx's prediction of the inevitable economic breakdown of capitalism, to be replaced by communism. However Marx refused to speculate in detail about the nature of communism, arguing that it would arise through historical processes, and was not the realisation of a pre-determined moral ideal. (shrink)

In this philosophical memoir I trace out the part that Roy Bhaskar's philosophy of science played in the development of a non-reductive account of realism in art and cultural theory in the 1970s and 1980s in the UK, and the part his Dialectic played in the theorization of the concept of the philistine developed by myself and Dave Beech between 1996 and 1998. Our de-positivization of the concept as a symptomatic negation of the bourgeois ‘aesthete’ drew extensively on Bhaskar's notion (...) of absence as a real absence. This in turn, allowed us to bring Bhaskar's realism and Theodor Adorno's Aesthetic Theory into alignment, where the philistine plays a similar, if undeveloped and untheorized role. Overall, the article marks a recognition of the continuing possibilities of Dialectic for a theory of negation in contemporary art and cultural theory. (shrink)

Why does the world have the pattern of patriarchy it currently possesses? Why have patriarchal practices and institutions evolved and changed in the ways they have tended to over time in human societies? This paper explores these general questions by integrating a feminist analysis of patriarchy with the central insights of the functionalist interpretation of historical materialism advanced by G. A. Cohen. The paper has two central aspirations: first, to help narrow the divide between analytical Marxism and feminism by redressing (...) the former's neglect of the important role female labor has played, and continues to play, in shaping human history. Second, by developing the functionalist account of historical materialism in order to take patriarchy seriously, we can derive useful insights for diagnosing the emancipatory challenges that women face in the world today. The degree and form of patriarchy present in any particular society is determined by the productive forces it has had at its disposal. According to historical materialism, technological, material, and medical advances that ease the pressures on high fertility rates (such as the sanitation revolution, vaccinations, birth control, and so on) are the real driving forces behind the positive modulations to patriarchy witnessed in the twentieth century. (shrink)

This article argues that the long-standing tension in Jeffrey Alexander’s work between theoretical multidimensionality and socio-cultural idealism has intensified in his recent writings, to problematical effect. Whilst Alexander has shifted of late towards a more substantive and normative style of thinking, his new emphases continue to be grounded in arguments pitched at the general theoretical level. One of these involves a particular reading of the nature of post-positivist meta-theory today, and the other, within this, is a determined effort to distinguish (...) a project of ‘cultural sociology’ from ‘sociology of culture’ approaches. I take issue with both of these theoretical moves, showing that they are rhetorically and conceptually flawed, and of a strongly idealist cast. They also run counter to those aspects of Alexander’s outlook that do seem more robustly multidimensional and sociologically promising. (shrink)

I have been writing and publishing in economics for 50 years and much of my work has been debated and criticised. But I think that this is the first time that someone has honoured me by a full-scale article criticising an unpublished working paper. I am very grateful to Lynne Chester for bringing the questions I raise to a wider audience. The working paper that she criticizes went through several versions, of which the 12 July 2017 draft that Lynne downloaded (...) from the World Interdisciplinary Network for Institutional Research (WINIR) website is not the final version. In addition, the working paper has now expanded into a book entitled Is There a Future for Heterodox Economics? (Hodgson, 2019). Lynne's criticisms help me to attempt to make the text clearer and deal with some misunderstandings that have arisen... (shrink)

Diese Arbeit untersucht die Frage, welche möglichen Auslöser für emotional bedingte Voreingenommenheit es auf Seiten der Kritiker des heutigen philosophischen Naturalismus gibt. Sie findet diese zum einen in bestimmten Ergebnissen einzelner wissenschaftlicher Disziplinen, den sogenannten ›Kränkungen‹, die fälschlicherweise dem philosophischen Naturalismus angelastet werden, und zum anderen in den programmatischen Voraussetzungen des philosophischen Naturalismus, den ›naturalistischen Zumutungen‹. Nach einer kurzen Darstellung des naturalistischen Programms werden diese beiden Gruppen exemplifiziert, voneinander abgegrenzt und zwei Ansätze zur Klärung von Missverständnissen der naturalistischen Position vorgeschlagen.