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In this article, I discuss Charles Taylor's reading of Nietzsche. Taylor argues that Nietzsche presents a challenge on the 'deepest level' because, on Taylor's reading, Nietzsche forces us to consider whether or not our 'continuing allegiance to standards of justice and benevolence' goes against our inner nature. I argue that this purported Nietzschean challenge is more self-revealing of Taylor than it is foreboding, as it brings to light the tension between the open and pluralistic content of Taylor's faith, and the (...) |
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The conviction that political recognition is accomplished through the extension and completion of the Enlightenment project of toleration is shared by some of the most influential political theorists of our time. John Rawls, Charles Taylor and Will Kymlicka all formulate the issue of recognition as if it were a corollary of the principle of toleration based in equal liberty or dignity. This raises important issues which political thought must confront and engage with. Above all, it means reconsidering the primacy of (...) |
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The framework presented by Spinosa, Flores, and Dreyfus (henceforth SFD) centres on a new view of entrepreneurship. This sees the entrepreneur not simply as the instrumentally rational agent of economic maximization, but as someone committed to new modes of practice. This rescues the entrepreneur from the misleading stereotype which both right and left have conspired to accredit in our society. It allows us to see that there is more than one type of entrepreneur, and it defines one which is potentially (...) |
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Exclusively instrumental notions of rationality not only reinforce attitudes conducive to the destruction of the natural world, but also undermine attempts to construct environmental ethics that involve more harmonious relationships between humans and nature. Deep ecologists and other ecological critics of instrumental rationality generally prefer some kind of spiritual orientation to nature. In this paper I argue against both instrumental rationalists and ecological spiritualists in favor of a communicative rationality which encompasses the natural world. I draw upon both critical theory (...) |
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In Liberalism, Community and Culture, Will Kymlicka suggests that the cultural resources with which communitarians have been concerned, inasmuch as they are prerequisites for the individual choice of the good, are appropriate objects of liberal protection. But Kymlicka's liberalism fails to fully meet the concerns of those who see their communities as intrinsically valuable—not merely as necessary means for the clarification of their options. Ultimately Kymlicka's approach shares in the tendency of liberalism to reduce manifold values to the single standard (...) |
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