"When philosophy paints its grey in grey then has a shape of life grown old. By philosophy's grey in grey it cannot be rejuvenated but only understood. The owl of Minerva spreads its wings only with the falling of dusk." -- G.W.F. Hegel, 'Preface', Philosophy of Right.
"Philosophical self-reflection assures itself of the non-conceptual in the concept. Otherwise this latter would be, after Kant?s dictum, null, ultimately no longer the concept of something and thereby void. The philosophy which recognizes this, which cancels out the autarky of the concept, strikes the blinders from the eyes.."
"No theory escapes the market anymore: each one is offered as a possibility among competing opinions, all are made available, all snapped up. Thought need no more put blinders on itself, in the self-justifying conviction that one?s own theory is exempt from this fate, which degenerates into narcissistic self-promotion, than dialectics need fall silent before such a reproach and the one linked to it, concerning its superfluity and randomness as a slapdash method. Its name says to begin with nothing more than that objects do not vanish into their concept, that these end up in contradiction with the received norm of the adaequatio."
-"Philosophy has, at this historical moment, its true interest in what Hegel, in accordance with tradition, proclaimed his disinterest: in the non-conceptual, the individual and the particular; in what, ever since Plato, has been dismissed as transient and inconsequential and which Hegel stamped with the label of lazy existence.
"In sharp contrast to the usual scientific ideal, the objectivity of dialectical cognition needs more subject, not less. Otherwise philosophical experience shrivels. But the positivistic spirit of the epoch is allergic to this."
"Rationality itself is to an increasing extent equated more mathematico [Latin: in mathematical terms] with the capability of quantification. As much as this took into account the primacy of the triumphant natural sciences, so little does it lie in the concept of the ratio in itself. It is blinded not the least because it blocks itself off from qualitative moments as something which is for its part to be rationally thought."
"One can no longer paddle along in the mainstream, even the word sounds dreadful of modern philosophy. The recent kind, dominant until today, would like to expel the traditional moments of thought, dehistoricizing it according to its own content, assigning history to a particular branch of an established fact-collecting science. Ever since the fundament of all cognition was sought in the presumed immediacy of the subjectively given, there have been attempts, in thrall to the idol of the pure presence, as it were, to drive out the historical dimension of thought. The fictitious one-dimensional Now becomes the cognitive ground of inner meaning."
'Constant revolutionizing of production, uninterrupted disturbance of all social conditions, everlasting uncertainity and agitation distinquish the bourgeois epoch from all earlier ones ... All that is solid melts into air, all that is holy is profaned.' Marx
Nussbaum describes the capabilities approach as a new theoretical paradigm in the development and policy world, which poses the questions: “What are people actually able to do and to be?” By starting from this question, we will shift the focus of policy and development analysis from resources (incomes at micro-level, and GDP per capita at national level) to people’s capabilities: the substantive freedoms or opportunities that are created by a combination of the abilities residing inside a person (like capacities and skills) with their social, economic and political environment.
Nussbaum uses the capabilities approach in constructing a theory of basic social justice. In her previous work, Nussbaum has developed a theory of universal fundamental political entitlements. Those entitlements are given, in general terms, by a list of ten central capabilities: Life; bodily health; bodily integrity; senses, imagination and thought; emotions; practical reason; affiliation; other species; play; and control over one’s environment (pp. 33-34). These entitlements impose duties on the governments, who must ensure that all people meet minimal thresholds of those capabilities.
| Posted by Gary Sauer-Thompson at 10:05 PM | Permalink