Aristotelism, handel och det liberala systemet

Uppsatsen tar sin utgångspunkt i Aristoteles tankar om handel och vänskap och klargör bl.a. hur privat äganderätt, genom att den ger upphov till ”en sfär av frihet där självstyrda verksamheter går att utövas utan att förtrampas av andra”, är en nödvändig förutsättning för uppnående av målet om mänsklig blomstring eller människans moraliska välbefinnande. Den kommersiella verksamhet som äganderätt möjliggör, med frivilliga transaktioner människor emellan, ses som ett exempel på ”nytto-” eller ”fördelsvänskap” som är central för den sociala ordningen.handel; äganderätt; Aristoteles; mänkslig blomstring; vänskap

Power State and Freedom

ix.172 hal.;22 c

SPINOZA\u27S CONCEPT OF THE STATE AND POLITICAL AUTHORITY

While volumes of material have been written on Spinoza\u27s metaphysical and ethical writings, scant attention, at least in English speaking countries, has been paid to the political works. And although Spinoza\u27s political works constitute a large percentage of his total corpus, his reputation as a political theorist has not reached the level accorded to him in other areas. One wonders, therefore, whether Spinoza has an interesting and profound political philosophy. Part of the purpose of his dissertation is to argue that, indeed, a substantive and coherent political doctrine can be found in Spinoza\u27 s works. Moreover, one discovers that Spinoza\u27s political philosophy is remarkably modern. Perhaps no other political thinker has so consistently maintained a scientific approach to politics. Since little detailed analysis of the principles of Spinoza; s political thought can be found, the chapters that follow are intended to lend support to the general thesis that Spinoza approaches politics scientifically. The scientific or positivistic attitude taken by Spinoza is to be found in all aspects of his political thought. His views of the nature of the state and political authority are no exception. In order to achieve a clear understanding of these two central features of the political doctrine, I begin by arguing that the fundamental concepts employed by Spinoza in his political philosophy are devoid of normative content. The opening chapter serves as both an introduction to Spinoza\u27s methodology and as a vehicle for the presentation of substantive material. Once the positivistic nature of Spinoza\u27s enterprise has been determined, more specific areas are examined. First among these areas is Spinoza\u27s view of the origin of the state. Conclusions drawn here are utilized in an analysis of the essential elements in his view of the state and political authority. Finally, those few normative principles that are apart of Spinoza\u27s political doctrine are discussed and applied to an examination of the uses of state power

The Chief Inducement? The Idea of Marriage as Friendship

A combination of social forces has thrown marriage into question in westernised societies at the end of the millennium. This uncertainty creates space for new ways of thinking about marriage. In this context, we examine the idea of marriage as friendship. We trace its genealogy in the work of Mary Wollstonecraft, John Stuart Mill and Harriet Taylor and then subject it to critical scrutiny using some of Michel de Montaigne's ideas. We ask how applicable the ideal of higher friendship is to marriage and what might be gained and lost by a synthesis of marriage and friendship. Grounding the discussion in historical sources is valuable because the topic is so little explored in the contemporary philosophical literature. This approach also allows any enduring value in these historical texts to be elicited [1]

Retreat from Liberalism: Human Capabilities and Public Reasoning

Central to Amartya Sen's understanding and defense of political orders that promote equality is his appeal to human capabilities. However, he fails to provide a basis for their selection, weighting, and value. Moreover, the account of ethical reasoning (public reasoning") by which he does attempt to respond to basic challenges is highly problematic. It not only conflicts with a view of human flourishing that is individualized, agent-relative, and self-directed but also offers neither justification for nor principled limitation of state imposed solutions.