First, individual rights cannot be sacrificed for the sake of the general good, and second, the principles of justice that specify these rights cannot be premised on any particular vision of the good life. What justifies the rights is not that they maximize the general welfare or otherwise promote the good, but rather that they comprise a fair framework within which individuals and groups can choose their own values and ends, consistent with a similar liberty for others.
Michael J. SandelTags: liberty freedom society justice liberalism laws rights individuals good-life greater-good
[T]he state should not impose a preferred way of life, but should leave its citizens as free as possible to choose their own values and ends, consistent with a similar liberty for others.
Michael J. SandelTags: liberty freedom liberalism values individuals states
[T]he commitment to a framework neutral among ends can be seen as a kind of value [...] but its value consists precisely in its refusal to affirm a preferred way of life or conception of the good.
Michael J. SandelTags: liberalism good-life
Philosophy is a distancing, if not debilitating, activity.
Michael J. SandelTags: philosophy isolation
To read these books, in this way, as an exercise in self-knowledge, carries certain risks. Risks that are both personal and political. Risks that every student of Political Philosophy has known. These risks spring from the fact that philosophy teaches us, and unsettles us, by confronting us with what we already know. There is an irony: the difficulty of this course consists in the fact that it teaches what you already know. It works by taking what we know from familiar unquestioned settings, and making it strange. [...] Philosophy estranges us from the familiar, not by supplying new information, but by inviting and provoking a new way of seeing.
But, and here is the risk, once the familiar turns strange, it is never quite the same again. Self-knowledge is like lost innocence; however unsettling you find it, it can never be 'unthought' or 'unknown'. What makes this enterprise difficult, but also revetting, is that Moral and Political Philosophy is a story, and you don't know where the story would lead, but you do know that the story is about You.
Markets are useful instruments for organizing productive activity. But unless we want to let the market rewrite the norms that govern social institutions, we need a public debate about the moral limits of markets.
Michael J. SandelAnd so, in the end, the question of markets is really a question about how we want to live together. Do we want a society where everything is up for sale? Or are there certain moral and civic goods that markets do not honor and money cannot buy?
Michael J. SandelA growing body of work in social psychology offers a possible explanation for this commercialization effect. These studies highlight the difference between intrinsic motivations (such as moral conviction or interest in the task at hand) and external ones (such as money or other tangible rewards). When people are engaged in an activity they consider intrinsically worthwhile, offering them money may weaken their motivation by depreciating or "crowding out" their intrinsic interest or commitment.
Michael J. SandelTags: markets
الفلسفة تعلمنا و تربكنا عندما تجبرنا على مواجهة ما نعلمه أصلا. هنا تكمن السخرية. فهي تأخذ ما هو مألوف و غير مفند لتطرحه علينا بشكل جديد غريب. الفلسفة تأخذنا بعيدا عن المعهود ليس بتزويدنا بمعلومات جديدة بل باستفزاز رؤية مختلفة. و هنا المخاطرة , عندما يصبح المألوف غريبا , فلن تعود الأشياء الى سابق عهدها. المعرفة التي نكتسبها بانفسنا من تفكيرنا هي كالبراءة الضائعة لا نستطيع التراجع عنها مهما أربكتنا.
Michael J. SandelIf the spirit of their intercourse were still the same after their coming together as it had been when they were living apart,' Aristotle writes, their association can't really be considered a polis, or political community.
'A polis is not an association for residence on a common site, or for the sake of preventing mutual injustice and easing exchange.' While these conditions are necessary to a polis, they are not sufficient. 'The end and purpose of a polis is the good life, and the institutions of social life are means to that end.
Tags: politics justice aristotle polis
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