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My dissertation discusses the notion of self-esteem in contemporary moral psychology. I characterize self-esteem as a "felt sense" and draw on Heidegger's notion of Befindlichkeit to indicate how self-esteem involves finding ourselves situated in the world in a certain way. After giving consideration to some reservations about self-esteem, I argue that a form of high self-esteem may be viewed as a kind of virtue or excellence belonging to an exemplary life. I give due attention to the contingency of self-esteem. Specifically, (...) |
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‘Constitutive luck’ refers to luck that affects the sort of person one is. This article demonstrates that it is a philosophically troubling sort of luck, causing problems in, at least, ethics and political philosophy. Some, notably Susan Hurley, Nicholas Rescher, and Daniel Statman, have argued that such trouble can be avoided, by pointing out that the notion of constitutive luck is incoherent. The article examines this claim by means of a discussion of the idea of luck in general, settling on (...) |
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The notion of a spontaneous social order, an order in human affairs which operates without the intervention of any directly ordering mind, has a natural fascination for social and political theorists. This paper provides a taxonomy under which there are two broadly contrasting sorts of spontaneous social order. One is the familiar invisible hand; the other is an arrangement that we describe as the intangible hand. The paper is designed to serve two main purposes. First, to provide a pure account (...) |
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A generation of social theorists have argued that if free-rider considerations show that certain collective action predicaments are unresolvable under individual, rational choice – unresolvable under an arrangement where each is free to pursue their own relative advantage – then those considerations will equally show that the predicaments cannot be resolved by recourse to norms (Buchanan, 1975, p. 132; Heath, 1976, p. 30; Sober and Wilson, 1998, 156ff; Taylor, 1987, p. 144). If free-rider considerations explain why people do not spontaneously (...) |
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ABSTRACTDe l’esprit was read and commented on by Rousseau, Diderot, and Voltaire, in 1758. So was De l’homme when it appeared posthumously in 1773. We will go into this series of books, marginalia, and refutations, to address the question: what exactly was widely discussed between the three authors during the 1750s? Is it ‘materialism’? Our first point is to interpret the potential distortions, re-workings or re-appropriations in Rousseau’s marginalia, known as Notes sur De l’esprit, especially here about the so-called theory (...) |
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Opponents of cosmopolitanism often dismiss the position on the grounds that cosmopolitan proposals are completely unrealistic and that they fly in the face of our human nature. We have deep psychological needs that are satisfied by national identification and so all cosmopolitan projects are doomed, or so it is argued. In this essay we examine the psychological grounds claimed to support the importance of nationalism to our wellbeing. We argue that the alleged human needs that nationalism is said to satisfy (...) |
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It is a remarkable fact that of all the ideas and aspirations which led up to the Revolution the concept and desire of political liberty, in the full sense of the term, were the last to emerge, as they were also the first to pass away. Alexis de Tocqueville. |
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SummaryThis article looks at the discussions of natural law by the eighteenth-century French materialists Julien Offray de La Mettre, Denis Diderot, Paul Thiry d'Holbach and Claude-Adrien Helvétius. It is particularly concerned with their discussion of moral values and their attempt to find a materialistic basis for them as part of their rejection of religion. The discussion brings out the différences between them and analyses their dialogues on this question, including the other materialists' rejection of La Mettrie's amoralism, which threatened to (...) |
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