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Relatively little contemporary philosophy of education employs economic concepts directly. Even where issues such as marketisation of education are discussed there may be little clarification of underlying concepts. The paper argues that while much contemporary economic thinking on education may be philosophically naive, it is also the case that philosophy of education can productively engage with particular economic insights and perspectives. The paper examines particular conceptualisations of 'economics' and 'the market', drawing upon these to consider aspects of an issue that (...) |
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Relatively little contemporary philosophy of education employs economic concepts directly. Even where issues such as marketisation of education are discussed there may be little clarification of underlying concepts. The paper argues that while much contemporary economic thinking on education may be philosophically naive, it is also the case that philosophy of education can productively engage with particular economic insights and perspectives. The paper examines particular conceptualisations of ‘economics’ and ‘the market’, drawing upon these to consider aspects of an issue that (...) |
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This article seeks to defend two claims: Firstly, that Universalist ethics in Habermas and Rawls cannot function without some recourse to the Good Life, or human well-being. Secondly, that such ethical reflection must involve formal anthropological considerations. In other words, it must involve a consideration of the Good that also encompasses reflection on what we are as humans. As an example, the paper draws on Habermas’ recent thoughts on ‘species-ethics’. I will argue that 'species ethics' needs to be substantiated and (...) |
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The capability approach constitutes a significant contribution to social theory but its potential is diminished by its insufficient treatment of the social construction of meaning. Social meanings enable people to make value judgements about what they will do and be, and also to evaluate how satisfied they are about what they are able to achieve. From this viewpoint, a person’s state of wellbeing must be understood as being socially and psychologically co-constituted in specific social and cultural contexts. In this light, (...) |
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Adorno's saying that ‘art is the promise of happiness’ radiates into every corner of his work from his aesthetic theory to his critical theory of society. However, it is much misunderstood. This can be seen from the standard answer to the question: in virtue of what formal features do art works, according to Adorno, promise happiness? The standard answer to this question suggests that the aesthetic harmony occasioned by the organic wholeness of the form realized in the artwork contrasts with (...) |
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