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CPP workshop: Reasons, Equality, Democracy

12 April 2018 @ 15:30 - 17:00

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At the core of the recent revival and development of the republican tradition and of Kant’s political philosophy is a suggestive thesis: that certain ways of being under the power of others are objectionable as such. However, if we understand the objection as Kantians and republicans understand it, then to live under a state is to be objectionably under the power of others. I suggest, instead, that the objection is to being under the power of a superior person, and…
At the core of the recent revival and development of the republican tradition and of Kant's political philosophy is a suggestive thesis: that certain ways of being under the power of others are objectionable as such. However, if we understand the objection as Kantians and republicans understand it, then to live under a state is to be objectionably under the power of others. I suggest, instead, that the objection is to being under the power of a superior person, and it is rooted in a wider concern for social equality. To live under a state need not be to live objectionably under the power of others, so understood. The broader moral is that we need to guard against conflating a concern for nonsubordination—a concern, as it were, to "have no master"—with other forms of freedom. I close with another illustration of this moral, drawn from Rousseau.

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Date:
12 April 2018
Time:
15:30 - 17:00
Event Category:

At the core of the recent revival and development of the republican tradition and of Kant’s political philosophy is a suggestive thesis: that certain ways of being under the power of others are objectionable as such. However, if we understand the objection as Kantians and republicans understand it, then to live under a state is to be objectionably under the power of others. I suggest, instead, that the objection is to being under the power of a superior person, and it is rooted in a wider concern for social equality. To live under a state need not be to live objectionably under the power of others, so understood. The broader moral is that we need to guard against conflating a concern for nonsubordination—a concern, as it were, to “have no master”—with other forms of freedom. I close with another illustration of this moral, drawn from Rousseau.

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