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1
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Cambridge, Massachusetts: Harvard University Press
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John Rawls, ATheory of Justice (Cambridge, Massachusetts: Harvard University Press, 1971).
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(1971)
ATheory of Justice
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Rawls, J.1
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2
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0003624191
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New York: Columbia University Press
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John Rawls, Political Liberalism (New York: Columbia University Press, 1993).
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(1993)
Political Liberalism
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Rawls, J.1
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3
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0141463602
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Defending Liberalism in Educational Theory
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Harry Brighouse and Adam Swift, "Defending Liberalism in Educational Theory," Journal of Education Policy 18, no. 4 (2003): 355.
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(2003)
Journal of Education Policy
, vol.18
, Issue.4
, pp. 355
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Brighouse, H.1
Swift, A.2
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This article will be cited as DL in the text for all subsequent references. The works Brighouse and Swift cite in support of this claim are Eamonn Callan, Creating Citizens (Oxford: Oxford University Press, 1997);
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This article will be cited as DL in the text for all subsequent references. The works Brighouse and Swift cite in support of this claim are Eamonn Callan, Creating Citizens (Oxford: Oxford University Press, 1997);
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9
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Cambridge, Massachusetts: Harvard University Press
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Stephen Macedo, Diversity and Distrust (Cambridge, Massachusetts: Harvard University Press, 2000);
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(2000)
Diversity and Distrust
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Macedo, S.1
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I borrow here from the title of Alasdair MacIntyre's essay, How Moral Agents Became Ghosts, Synthese 53 (1982): 295-312.
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I borrow here from the title of Alasdair MacIntyre's essay, "How Moral Agents Became Ghosts," Synthese 53 (1982): 295-312.
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13
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As Brighouse and Swift note, the prime source of the allegation that liberalism relies on a mistaken conception of agents as atomistic, asocial, and transcendental is Michael Sandel's 1982 book, Liberalism and the Limits of Justice (Cambridge: Cambridge University Press). Rawls explained in response why the idea of the original position does not rely on any such conception of agents in his 1985 essay, Justice as Fairness: Political not Metaphysical, reprinted in John Rawls: Collected Papers, ed. Samuel Freeman (Cambridge, Massachusetts: Harvard University Press, 1999), 388-414.
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As Brighouse and Swift note, the prime source of the allegation that liberalism relies on a mistaken conception of agents as atomistic, asocial, and transcendental is Michael Sandel's 1982 book, Liberalism and the Limits of Justice (Cambridge: Cambridge University Press). Rawls explained in response why the idea of the original position does not rely on any such conception of agents in his 1985 essay, "Justice as Fairness: Political not Metaphysical," reprinted in John Rawls: Collected Papers, ed. Samuel Freeman (Cambridge, Massachusetts: Harvard University Press, 1999), 388-414.
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See Avital Simhony and David Weinstein, eds, Cambridge: Cambridge University Press
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See Avital Simhony and David Weinstein, eds., The New Liberalism: Reconciling Liberty and Community (Cambridge: Cambridge University Press, 2001);
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(2001)
The New Liberalism: Reconciling Liberty and Community
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For an introduction to the debate within liberal theory concerning prospective responsibility, see David Schmidtz and Robert E. Goodin, Social Welfare and Individual Responsibility (Cambridge: Cambridge University Press, 1998). It is worth adding that liberal theorists have defended a principle of fairness or duty of fair play, and inferred from it that individuals have (prospective) responsibilities or obligations toward the state. See, for example, George Klosko, The Principle of Fairness and Political Obligation (Lanham, Maryland: Rowman and Littlefield, 1992);
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For an introduction to the debate within liberal theory concerning prospective responsibility, see David Schmidtz and Robert E. Goodin, Social Welfare and Individual Responsibility (Cambridge: Cambridge University Press, 1998). It is worth adding that liberal theorists have defended a "principle of fairness" or "duty of fair play," and inferred from it that individuals have (prospective) responsibilities or obligations toward the state. See, for example, George Klosko, The Principle of Fairness and Political Obligation (Lanham, Maryland: Rowman and Littlefield, 1992);
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Toward a Liberal Theory of Political Obligation
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and Christopher Heath Wellman, "Toward a Liberal Theory of Political Obligation," Ethics 111 (2001): 735-759.
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(2001)
Ethics
, vol.111
, pp. 735-759
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Heath Wellman, C.1
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20
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Some Unswept Debris from the Hart-Devlin Debate
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For a rights-based form, see
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For a rights-based form, see Joel Feinberg, "Some Unswept Debris from the Hart-Devlin Debate," Synthese 72 (1987): 249-275.
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(1987)
Synthese
, vol.72
, pp. 249-275
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Feinberg, J.1
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21
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For a perfectionist form, see, Oxford: Clarendon Press
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For a perfectionist form, see Joseph Raz, The Morality of Freedom (Oxford: Clarendon Press, 1986).
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(1986)
The Morality of Freedom
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Raz, J.1
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Children's Rights
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For a rights-based form of liberal philosophy of education, see, ed. Randall Curren Oxford: Blackwell Publishing
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For a rights-based form of liberal philosophy of education, see James Dwyer, "Children's Rights," in A Companion to the Philosophy of Education, ed. Randall Curren (Oxford: Blackwell Publishing, 2003), 443-455;
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(2003)
A Companion to the Philosophy of Education
, pp. 443-455
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Dwyer, J.1
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23
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or James Dwyer, Religious Schools v. Children's Rights (Ithaca, New York: Cornell University Press, 1998).
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or James Dwyer, Religious Schools v. Children's Rights (Ithaca, New York: Cornell University Press, 1998).
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24
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The following chapters in Curren, ed., A Companion to the Philosophy of Education, provide an overview of the range of views: Amy Gutmann, The Authority and Responsibility to Educate, 397-411;
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The following chapters in Curren, ed., A Companion to the Philosophy of Education, provide an overview of the range of views: Amy Gutmann, "The Authority and Responsibility to Educate," 397-411;
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See Richard Dees, Trust and Toleration (London: Routledge, 2004). Amartya Sen, a central figure in contemporary liberal thought, identifies individual freedoms as both the primary ends of development and among its principal means, and finds a more proximate wealth of motivation in the experience of bloody conflict between Hindus and Muslims in the India of his youth. Amartya Sen, Development as Freedom (Oxford: Oxford University Press, 1999), 8, 10.
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See Richard Dees, Trust and Toleration (London: Routledge, 2004). Amartya Sen, a central figure in contemporary liberal thought, identifies individual freedoms as both "the primary ends" of development and "among its principal means," and finds a more proximate wealth of motivation in the experience of bloody conflict between Hindus and Muslims in the India of his youth. Amartya Sen, Development as Freedom (Oxford: Oxford University Press, 1999), 8, 10.
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Edward Herbert of Cherbury, On Truth (Paris, 1624).
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Edward Herbert of Cherbury, On Truth (Paris, 1624).
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See the Author's Letter to René Descartes's Principles of Philosophy. Compare with Jean-Jacques Rousseau, Emile: Or, On Education, trans. Allan Bloom (New York: Basic Books, 1979), 277-307, esp. 295 and 306-307.
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See the "Author's Letter" to René Descartes's Principles of Philosophy. Compare with Jean-Jacques Rousseau, Emile: Or, On Education, trans. Allan Bloom (New York: Basic Books, 1979), 277-307, esp. 295 and 306-307.
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On the set of principles constituting liberalism, see, for example
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On the set of principles constituting liberalism, see, for example, Brighouse, School Choice and Social Justice, 5-13;
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School Choice and Social Justice
, pp. 5-13
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Brighouse1
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0004194592
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Boulder, Colorado: Westview Press
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Jean Hampton, Political Philosophy (Boulder, Colorado: Westview Press, 1997), 179- 181;
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(1997)
Political Philosophy
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Hampton, J.1
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The lists of principles that Brighouse, Hampton, and Levinson enumerate are not identical, but they converge on the list I offer here
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and Levinson, The Demands of Liberal Education, 9-10. The lists of principles that Brighouse, Hampton, and Levinson enumerate are not identical, but they converge on the list I offer here.
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The Demands of Liberal Education
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Levinson1
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It is important to note, as a corrective to the kind of communitarianism that yearns for the unity of practice and purpose imagined to be characteristic of premodern societies, that Aristotle did not think that any actual Greek cities were communities in this sense. His Politics emphasizes the pervasiveness of conflict and instability, and describes arrangements, including, but not limited to, the institution of a public monopoly on schooling, which might in the most ideal of circumstances produce a true political community. In addition to Curren, Aristotle on the Necessity of Public Education, see Bernard Yack, The Problems of a Political Animal (Berkeley: University of California Press, 1993, On the nature of the best life according to Aristotle, see also Richard Kraut, Aristotle on the Human Good Princeton: Princeton University Press, 1989
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It is important to note, as a corrective to the kind of communitarianism that yearns for the unity of practice and purpose imagined to be characteristic of premodern societies, that Aristotle did not think that any actual Greek cities were communities in this sense. His Politics emphasizes the pervasiveness of conflict and instability, and describes arrangements, including, but not limited to, the institution of a public monopoly on schooling, which might in the most ideal of circumstances produce a true political community. In addition to Curren, Aristotle on the Necessity of Public Education, see Bernard Yack, The Problems of a Political Animal (Berkeley: University of California Press, 1993). On the nature of the best life according to Aristotle, see also Richard Kraut, Aristotle on the Human Good (Princeton: Princeton University Press, 1989).
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See Will Kymlicka, Liberalism, Community, and Culture (Oxford: Oxford University Press, 1989), Multicultural Citizenship (Oxford: Oxford University Press, 1995), and Multicultural States and Intercultural Citizens, Theory and Research in Education 1, no. 2 (2003): 147-169.
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See Will Kymlicka, Liberalism, Community, and Culture (Oxford: Oxford University Press, 1989), Multicultural Citizenship (Oxford: Oxford University Press, 1995), and "Multicultural States and Intercultural Citizens," Theory and Research in Education 1, no. 2 (2003): 147-169.
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Development as Freedom; Martha Nussbaum
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See, Cambridge: Cambridge University Press
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See Sen, Development as Freedom; Martha Nussbaum, Women and Human Development (Cambridge: Cambridge University Press, 2000);
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(2000)
Women and Human Development
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Sen1
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65249184705
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See Aristotle, Politics, 1295b14-24. The Aristotelian notion that equal citizenship requires a form of limited egalitarianism with respect to wealth is noted with approval by Jean Hampton in her survey of the forms of egalitarianism that have dominated recent liberal theory (see Hampton, Political Philosophy, 158-159). I provide some elaboration of this and related aspects of Aristotelian egalitarianism in Curren, Aristotle on the Necessity of Public Education, chaps. 4, 6, and 7;
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See Aristotle, Politics, 1295b14-24. The Aristotelian notion that equal citizenship requires a form of limited egalitarianism with respect to wealth is noted with approval by Jean Hampton in her survey of the forms of egalitarianism that have dominated recent liberal theory (see Hampton, Political Philosophy, 158-159). I provide some elaboration of this and related aspects of Aristotelian egalitarianism in Curren, Aristotle on the Necessity of Public Education, chaps. 4, 6, and 7;
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and in Civic Education in the Liberal and Classical Traditions, The School Field 13, no. 1/2 (2002): 107-120. I also endorse this form of limited egalitarianism, and in doing so endorse a conception of social justice.
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and in "Civic Education in the Liberal and Classical Traditions," The School Field 13, no. 1/2 (2002): 107-120. I also endorse this form of limited egalitarianism, and in doing so endorse a conception of social justice.
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Gottfried Leibniz, On Freedom, in Gottfried Wilhelm Leibniz: Philosophical Papers and Letters, 2d ed., trans. and ed. Leroy E. Loemaker (Dordrecht, The Netherlands: D. Reidel, 1969), 266.
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Gottfried Leibniz, "On Freedom," in Gottfried Wilhelm Leibniz: Philosophical Papers and Letters, 2d ed., trans. and ed. Leroy E. Loemaker (Dordrecht, The Netherlands: D. Reidel, 1969), 266.
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Another such commentator would be Gerald Dworkin. See his Reply to MacIntyre, Synthese 53 (1982): 313-318.
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Another such commentator would be Gerald Dworkin. See his "Reply to MacIntyre," Synthese 53 (1982): 313-318.
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Moral Luck
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Cambridge: Cambridge University Press
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Thomas Nagel, "Moral Luck," in Mortal Questions (Cambridge: Cambridge University Press, 1979), 24-38.
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(1979)
Mortal Questions
, pp. 24-38
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Nagel, T.1
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47
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trans. Louis Infield Indianapolis: Hackett
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Immanuel Kant, Lectures on Ethics, trans. Louis Infield (Indianapolis: Hackett, 1980), 94-95.
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(1980)
Lectures on Ethics
, pp. 94-95
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Kant, I.1
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48
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On the role of Crusius, and Kant's acknowledgment of debt to his work, see, Cambridge, Massachusetts: Harvard University Press
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On the role of Crusius, and Kant's acknowledgment of debt to his work, see Louis White Beck, Early German Philosophy: Kant and His Predecessors (Cambridge, Massachusetts: Harvard University Press, 1969), 394-402.
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(1969)
Early German Philosophy: Kant and His Predecessors
, pp. 394-402
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White Beck, L.1
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ed. Edwin Curley Indianapolis: Hackett
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Thomas Hobbes, Leviathan, ed. Edwin Curley (Indianapolis: Hackett, 1994), xlvi.31.
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(1994)
Leviathan
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Hobbes, T.1
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Note also in Rousseau's Emile the discussion of free will and the problem of evil embedded in his discussion of natural religion (see 280-281). MacIntyre argues, in How Moral Agents Became Ghosts, that there is something peculiar to Kant's Lutheranism (or to Protestantism more broadly, perhaps) that explains the denaturing of moral agents, but this claim, like Nagel's, also overlooks the thrust of the entire Augustinian tradition (emanating from its invention of free will in response to the problem of evil) and the way Crusius deployed that tradition in opposition to Leibniz's account of free agency.
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Note also in Rousseau's Emile the discussion of free will and the problem of evil embedded in his discussion of natural religion (see 280-281). MacIntyre argues, in "How Moral Agents Became Ghosts," that there is something peculiar to Kant's Lutheranism (or to Protestantism more broadly, perhaps) that explains the denaturing of moral agents, but this claim, like Nagel's, also overlooks the thrust of the entire Augustinian tradition (emanating from its invention of free will in response to the problem of evil) and the way Crusius deployed that tradition in opposition to Leibniz's account of free agency.
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See Barbara Herman, Mutual Aid and Respect for Persons, and Onora O'Neill, Consistency in Action, both in Groundwork of the Metaphysics of Morals: Critical Essays, ed. Paul Guyer (Lanham, Maryland: Rowman and Littlefield, 1998);
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See Barbara Herman, "Mutual Aid and Respect for Persons," and Onora O'Neill, "Consistency in Action," both in Groundwork of the Metaphysics of Morals: Critical Essays, ed. Paul Guyer (Lanham, Maryland: Rowman and Littlefield, 1998);
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Constructivism in Rawls and Kant
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ed. Samuel Freeman Cambridge: Cambridge University Press
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and Onora O'Neill, "Constructivism in Rawls and Kant," in The Cambridge Companion to Rawls, ed. Samuel Freeman (Cambridge: Cambridge University Press, 2003), 347-367.
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(2003)
The Cambridge Companion to Rawls
, pp. 347-367
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O'Neill, O.1
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On education as a requirement of justice foundational to political legitimacy and a just rule of law, see Harry Brighouse, Civic Education and Liberal Legitimacy, Ethics 108 1998, 719-745
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On education as a requirement of justice foundational to political legitimacy and a just rule of law, see Harry Brighouse, "Civic Education and Liberal Legitimacy," Ethics 108 (1998): 719-745,
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and School Choice and Social Justice; Curren, Aristotle on the Necessity of Public Education; Randall Curren, Moral Education and Juvenile Crime, in Nomos XLIII: Moral and Political Education, eds. Stephen Macedo and Yael Tamir (New York: NYU Press, 2002), 359-380;
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and School Choice and Social Justice; Curren, Aristotle on the Necessity of Public Education; Randall Curren, "Moral Education and Juvenile Crime," in Nomos XLIII: Moral and Political Education, eds. Stephen Macedo and Yael Tamir (New York: NYU Press, 2002), 359-380;
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Brighouse's Arguments From Justice, Studies in Philosophy and Education 20, no. 5 (2001): 387-395. On civic education generally, see Callan, Creating Citizens; and Macedo
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and Randall Curren, "Brighouse's Arguments From Justice," Studies in Philosophy and Education 20, no. 5 (2001): 387-395. On civic education generally, see Callan, Creating Citizens; and Macedo, Diversity and Distrust.
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Diversity and Distrust
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Reich, Bridging Liberalism and Multiculturalism in American Education, chap. 4. Reich relies on an essay by Harry Frankfurt in which he first introduced the idea that a person is an entity having both physical properties and mental properties, and specifically the capacity to form second-order volitions: Freedom of the Will and the Concept of a Person, reprinted in Harry G. Frankfurt, The Importance of What We Care About: Philosophical Essays Cambridge: Cambridge University Press, 1988, 11-25. It is obvious to any philosopher who is familiar with this work, but perhaps worth emphasizing in the present context, that the concepts of personhood and free agency invoked by Frankfurt and in the ensuing literature are compatible with a materialist ontology and any plausible conception of persons as embodied and socially formed or constituted. For a sampling of the ensuing literature, see Frankfurt, The Importance of What We Care About; and John C
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Reich, Bridging Liberalism and Multiculturalism in American Education, chap. 4. Reich relies on an essay by Harry Frankfurt in which he first introduced the idea that a person is an entity having both physical properties and mental properties, and specifically the capacity to form second-order volitions: "Freedom of the Will and the Concept of a Person," reprinted in Harry G. Frankfurt, The Importance of What We Care About: Philosophical Essays (Cambridge: Cambridge University Press, 1988), 11-25. It is obvious to any philosopher who is familiar with this work, but perhaps worth emphasizing in the present context, that the concepts of personhood and free agency invoked by Frankfurt and in the ensuing literature are compatible with a materialist ontology and any plausible conception of persons as embodied and socially formed or "constituted." For a sampling of the ensuing literature, see Frankfurt, The Importance of What We Care About; and John Christman, ed., The Inner Citadel: Essays on Individual Autonomy (Oxford: Oxford University Press, 1989).
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On Frankfurt's failure to build a notion of evaluation into his original conception of second-order desires, see the important essay by Charles Taylor, Responsibility for Self, reprinted in The Identities of Persons, ed. Amé lie Oksenberg Rorty (Berkeley: University of California Press, 1976), 281-299.
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On Frankfurt's failure to build a notion of evaluation into his original conception of second-order desires, see the important essay by Charles Taylor, "Responsibility for Self," reprinted in The Identities of Persons, ed. Amé lie Oksenberg Rorty (Berkeley: University of California Press, 1976), 281-299.
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Ibid., chaps. 6 and 7.
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Ibid., chaps. 6 and 7.
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John Locke, Of the Conduct of the Understanding, § 1, 3, and 5. See Locke, Some Thoughts Concerning Education and Of the Conduct of the Understanding, eds. Ruth Grant and Nathan Tarcov (Indianapolis: Hackett, 1996), 167-175.
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John Locke, Of the Conduct of the Understanding, § 1, 3, and 5. See Locke, Some Thoughts Concerning Education and Of the Conduct of the Understanding, eds. Ruth Grant and Nathan Tarcov (Indianapolis: Hackett, 1996), 167-175.
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Hobartian Voluntarism: Grounding a Deontological Conception of Epistemic Justification
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For an attempt to construct an account along these general lines, see
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For an attempt to construct an account along these general lines, see Mark Heller, "Hobartian Voluntarism: Grounding a Deontological Conception of Epistemic Justification," Pacific Philosophical Quarterly 81, no. 2 (2000): 130-141.
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(2000)
Pacific Philosophical Quarterly
, vol.81
, Issue.2
, pp. 130-141
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Heller, M.1
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The most systematic of the relevant works is Jon Elster, Ulysses Unbound: Studies in Rationality, Precommitment, and Constraints (Cambridge: Cambridge University Press, 2000).
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The most systematic of the relevant works is Jon Elster, Ulysses Unbound: Studies in Rationality, Precommitment, and Constraints (Cambridge: Cambridge University Press, 2000).
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One important source of relevant work is Edward Deci and Richard Ryan, Intrinsic Motivation and Self-Determination in Human Behavior (New York: Plenum Press, 1985).
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One important source of relevant work is Edward Deci and Richard Ryan, Intrinsic Motivation and Self-Determination in Human Behavior (New York: Plenum Press, 1985).
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