Democracy and Disagreement

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Harvard University Press, 1 iul. 2009 - 432 pagini

The din and deadlock of public life in America—where insults are traded, slogans proclaimed, and self-serving deals made and unmade—reveal the deep disagreement that pervades our democracy. The disagreement is not only political but also moral, as citizens and their representatives increasingly take extreme and intransigent positions. A better kind of public discussion is needed, and Amy Gutmann and Dennis Thompson provide an eloquent argument for “deliberative democracy” today. They develop a principled framework for opponents to come together on moral and political issues.

Gutmann and Thompson show how a deliberative democracy can address some of our most difficult controversies—from abortion and affirmative action to health care and welfare—and can allow diverse groups separated by class, race, religion, and gender to reason together. Their work goes beyond that of most political theorists and social scientists by exploring both the principles for reasonable argument and their application to actual cases. Not only do the authors suggest how deliberative democracy can work, they also show why improving our collective capacity for moral argument is better than referring all disagreements to procedural politics or judicial institutions. Democracy and Disagreement presents a compelling approach to how we might resolve some of our most trying moral disagreements and live with those that will inevitably persist, on terms that all of us can respect.

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Cuprins

The Persistence of Moral Disagreement
11
The Sense of Reciprocity
52
The Value of Publicity
95
The Scope of Accountability
128
The Promise of Utilitarianism
165
The Constitution of Deliberative Democracy
199
The Latitude of Liberty
230
The Obligations of Welfare
273
The Ambiguity of Fair Opportunity
307
Conclusion
346
Notes
363
Index
411
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Termeni și expresii frecvente

Pasaje populare

Pagina 233 - The only part of the conduct of any one, for which he is amenable to society, is that which concerns others. In the part which merely concerns himself, his independence is, of right, absolute. Over himself, over his own body and mind, the individual is sovereign.
Pagina 368 - Nor need we enquire whether similar considerations enter into the review of statutes directed at particular religious ... or national ... or racial minorities . . . whether prejudice against discrete and insular minorities may be a special condition, which tends seriously to curtail the operation of those political processes ordinarily to be relied upon to protect minorities, and which may call for a correspondingly more searching judicial inquiry.
Pagina 233 - The distinction here pointed out between the part of a person's life which concerns only himself, and that which concerns others, many persons will refuse to admit. How (it may be asked) can any part of the conduct of a member of society be a matter of indifference to the other members ? No person is an entirely isolated being; it is impossible for a person to do anything seriously or permanently hurtful to himself, without mischief reaching at least to his near connections, and often far beyond...
Pagina 233 - ... that is committed would detract more from the general sum of good. Finally, if by his vices or follies a person does no direct harm to others, he is nevertheless (it may be said) injurious by his example ; and ought to be compelled to control himself, for the sake of those whom the sight or knowledge of his conduct might corrupt or mislead.
Pagina 367 - Let us suppose that nature has bestowed on the human race such profuse abundance of all external conveniencies, that, without any uncertainty in the event, without any care or industry on our part, every individual finds himself fully provided with whatever his most voracious appetites can want, or luxurious imagination wish or desire.
Pagina 57 - ... any claim fails to respect reciprocity if it imposes a requirement on other citizens to adopt one's sectarian way of life as a condition of gaining access to the moral understanding that is essential to judging the validity of one's moral claims" (Gutmann and Thompson, 1996, p.
Pagina 324 - There is no combination of abilities and skills and traits that constitutes "merit" in the abstract; if quick hands count as "merit" in the case of a prospective surgeon, this is because quick hands will enable him to serve the public better and for no other reason. If a black skin will, as a matter of regrettable fact, enable another doctor to do a different medical job better, then that black skin is by the same token "merit
Pagina 126 - The first is that there are certain arguments that simply cannot be stated publicly. In a political debate it is pragmatically impossible to argue that a given solution should be chosen just because it is good for oneself. By the very act of engaging in a public debate - by arguing rather than bargaining - one has ruled out the possibility of invoking such...
Pagina 390 - Principle. That principle is a mere form of words without rational signification, unless one person's happiness, supposed equal in degree (with the proper allowance made for kind), is counted for exactly as much as another's. Those conditions being supplied, Bentham's dictum, "everybody to count for one, nobody for more than one...

Despre autor (2009)

Amy Gutmann is Laurance S. Rockefeller University Professor of Politics and Director of the University Center for Human Values at Princeton University.

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