Inspired by a particular speech at this year’s Democratic National Convention, I have gone back to read the founding documents of the United States, starting with the Constitution.
Well, let me step back and give some context to this.
I am scheduled to teach a course in political philosophy, this fall, an assignment made both more interesting and more fraught with peril by the current political scene here in the U.S.
I will be modifying a course design I used a few years ago in which I introduced the students to three whole books: Locke’s Second Treatise, Rousseau’s The Social Contract, and Iris Young’s Inclusion and Democracy.
The question is: How are democracies supposed to work? More precisely, the interest is in whether and under what conditions democratic forms of government both work well and provide a legitimate basis for political authority. The three whole books correspond to three broad models of democratic government: liberal democracy, republican democracy, and deliberative democracy.
I was briefly tempted, though, to build the class around the question of how democracies die, often by their own hands. Continue reading “How Democracies Die”
In honor of Darwin Day 2015, I would like to revisit an odd paper I had published in Environmental Values in 2007, titled “Darwinian Humanism: A Proposal for Environmental Ethics“. I would here like to offer a few – I hope tantalizing – excerpts from my final typescript.
In hindsight, it was an odd and audacious paper, but one the right of which helped me to sort out my thinking about some basic distinctions in ethical theory.
According to the abstract:
There are two distinct strands within modern philosophical ethics that are relevant to environmental philosophy: an empiricist strand that seeks a naturalist account of human conduct and a humanist strand rooted in a conception of transcendent human freedom. Each strand has its appeal, but each also raises both strategic and theoretical problems for environmental philosophers. Based on a reading of Kantʼs critical solution to the antinomy of freedom and nature, I recommend that environmental philosophers consider the possibility of a Darwinian humanism, through which moral agents are understood as both free and causally intertwined with the natural world.
Along the way, I devote some attention to Darwin’s treatment of “the moral sense,” especially in The Descent of Man. Here’s an extended excerpt: Continue reading “Darwinian Humanism”