14 Matching Annotations
  1. Jul 2016
    1. A more robust public engagement with our moral disagreements could provide a stronger, not a weaker, basis for mutual respec

      if Sandel is advocating an equality of respect, then perhaps he is most comparable to Anderon's democratic equality

    2. more ambitious proposals for mandatory national service have not found their way onto the political agen

      This is something that should be genuinely considered if the desire is to create a greater sense of community

    3. for a public life of larger purpose and articulated a politics of moral and spiritual aspiratio

      I'm not sure that Sandel has successfully argued that this is what Americans are seeking by supporting these movements. It's possible, but it's not clear.

    4. . In order to decide who should qualify for marriage, we have to think through the purpose of marriage and the virtues it honors. An

      this would support the argument that marriage between two partners, regardless of whether or not they are of the same sex, is better because of the values it promotes rather than the technicals of who is getting married

    5. Many opponents of same-sex marriage claim that the primary purpose of marriage is procreation. According to this argument, since same-sex couples are unable to procreate on their own, they don’t have a right to marry. They lack, so to speak, the relevant virtue.

      obivously, if this is the case, then heterosexual couples where one partner is infertile would be illegal.

  2. Jun 2016
    1. They forego the idea of maximizing a weighted mean and regard the difference principle as a fair basis for regulating the basic structure.

      The only way that Rawls could reasonably expect this to happen, I believe, is dependent on the advantaged class understanding that their advantage is not their own. This may be difficult, especially for those individuals who began in the disadvantaged group and managed to work their way into the advantaged group.

    2. Even the willingness to make an effort, to try, and so to be deserving in the ordinary sense is itself dependent upon happy family and social circumstance

      This may be another way of referring to the culture or environment that one grows up in. It isn't really possible to achieve an equality in this area, especially because that would have a negative impact on diversity. This might explain why Rawls would advocate "fairness" as a solution for these differences, rather than "sameness".

    3. Utilitarianism does not take seriously the distinction between persons

      This is an interesting lens through which to examine this debate. I don't think "individualist" is the first characteristic that people would think of when it comes to Rawls' principles of justice and the veil of ignorance, but Rawls has offered a valid argument for why it empowers the individual more than compared to utilitarianism.

    4. There is no reason to think that Aristotle would disagree with this

      I think this is an important distinction that Rawls makes. There is no doubt that he makes a hefty assumption when stating that entitlements are derived from social institutions and can therefore be regulated to some extent. Regardless of whether or not I agree with it, there are surely some who do not and would dispute it serving as the premise.

    1. Why is it, then, that there is on the whole a preponderance among mankind of rational opinions and rational conduct?

      Is there really this preponderance among mankind? Did the polytheists of the ancient times not think the same? The monarchs who claimed divine right, the autocratic oppressors, the leaders of coup d'etaits. In their mind, each of these people thought that what they were doing was right. I may still agree with Mill, but it might be presumptuous.

    1. This makes me think that utility is not solely theoretical, but that there is an element of practicality involved here. Undoubtedly, people seek to be happy. Rarely do they find a level of happiness they are comfortable with, but they do achieve a level where can avoid things that would prevent them from being unhappy.

    2. In theme with what was written about Bentham earlier, this appears to be some sort of proof that utilitarianism hardlly thinks of the individual. Mill is basically saying that whether or not you feel as if there are two levels of pleasure, there most absolutely are.

    1. the sum of the interests of the several members who compose it.

      interesting. I think this is certainly an individualist way of looking at it, looking at each member of the community as a free-thinking organism. I don't think Marx or communitarians would necessarily agree.

    2. For no man can be so good a judge as the man himself, what it is gives him pleasure or displeasure

      I have to disagree. I'm not sure, but Bentham could be looking at this from two ways. 1) That a person can judge herself and whether her actions are grounds for punishment. 2) A person knows what brings them pleasure and displeasure. The first is blatantly disputable; regardless of whether an action may not be grounds for punishment, there is a reason we have courts of law to determine these things. The second is a valid point of discussion, and I would argue that people's views can become distorted to a point that they don't actually know what brings them pleasure.