Suchergebnisse

The author attempts to capture the humanistic content of Marxist thinking & to relate it to a largely anti-humanistic praxis of Marxist politics. She is especially interested in the question whether the anti-humanistic praxis is a late perverseness of Marxist thinking or is applied to the political programmatist Karl Marx. The union of humanistic ethics with anti-humanistic political praxis characterizes not only Marxism but also theory & praxis of the French revolution, or to go even further back, the relationship of renaissance-Humanism and Utopianism. The author's thesis is that these patterns are the consequences of a false consequentialistic praxis understanding. The old question: "Is Marxism humanism?" can be answered as follows: Marxism has its starting point in anthropological & ethical humanism & the alienation of human existence under the conditions of capitalism transforms Marxist programmatic & praxis of human impulses into scientific awareness & technical imperatives -- this transformation explains the extent of anti-humanistic politics in Marxism. Adapted from the source document.

Equality of all citizens is disputed not only in political practice, but also in political theory. Not only libertarians challenge the principle of equality if it is understood substantially, but also the new non-egalitarians, who assume that equality is of no instrinsic value and that all aspects which may speak for equality should better be subsumed under other principles like sufficiency and inclusion. This article defends equality as equality of individual liberty -- hence a defense of liberty and equality -- against libertarianism (II) and communism (III), but, more importantly, against the new non-egalitarians (IV); it explains the intrinsic value of equality (V) and liberty (VI), gives a deontological account of freedom and equality (VII) and ends with remarks on how to balance freedom and liberty (VIII). Adapted from the source document.

This article describes the origins of cosmopolitanism to be found in the Greek Stoa. Here the political is unified with metaphysics & ethics. Today integration in this global world is only possible politically & not on a cultural & local level. In the future the question will not be: "cosmopolitanism -- yes or no?", but rather which one. This is only possible when it includes every form of global society & world citizenship. Three concepts stand opposite one another: market, state & civil society. The first has its origins in the Scottish clarification & in mercantilism. Market has its roots in self-interest. It aims at a global society of the mercantile townsmen. The state in an ideal situation can also survive without cooperation & traditionally can be seen as rather dangerous if it pursues only the self interest of its rulers. Civil society does not stand by itself & interaction of citizens is needed. Here moral reciprocity & support is found on all levels. Today sociological (cultural) cosmopolitanism looks into the breakup of archaic national identities & welcomes overlapping of cultures & social identities. References. S. Block

The paper presents a conception of structural justice. It builds upon the conception of structural rationality which is founded on the idea that rational agents follow reasons. And it is reasons, as the basic concept, that structure the space of deliberation and of cooperation. But following that fundamental role of objective and common reasons, one is lead to a conception of a theory of justice, that is pluralist in its evaluation standards, and subscribe to a deontological rather than consequentialist understanding of equality. Adapted from the source document.