Sen, ethics, and democracy
| Abstract | Amartya Sen’s ethical theorizing helps feminists resolve the tensions between the claims of women’s particular perspectives and moral objectivity. His concept of ‘‘positional objectivity’’ highlights the epistemological significance of value judgments made from particular social positions, while holding that certain values may become widely shared. He shows how acknowledging positionality is consistent with affirming the universal value of democracy. This article builds on Sen’s work by proposing an analysis of democracy as a set of institutions that aims to intelligently utilize positional information for shared ends. This epistemological analysis of democracy offers a way to understand the rationale for reserving political offices for women. From a political point of view, gendered positions are better thought of as an epistemological resource than as a ground of identity politics – that is, of parochial identification and solidarity. | |||||||||
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Herlinde Pauer‐Studer (2006). Identity, Commitment and Morality. Journal of Economic Methodology 13 (3):349-369.
Amartya Sen (1993). Positional Objectivity. Philosophy and Public Affairs 22 (2):126-145.
Francis Cheneval (2011). The Government of the Peoples: On the Idea and Principles of Multilateral Democracy. Palgrave Macmillan.
Joshua Cohen (2009). Philosophy, Politics, Democracy: Selected Essays. Harvard University Press.
Mozaffar Qizilbash (2007). Social Choice and Individual Capabilities. Politics, Philosophy and Economics 6 (2):169-192.
Fabienne Peter (2007). The Political Egalitarian's Dilemma. Ethical Theory and Moral Practice 10 (4):373 - 387.
Mozaffar Qizilbash (2009). Identity, Community, and Justice: Locating Amartya Sen's Work on Identity. Politics, Philosophy and Economics 8 (3):251-266.
Douglas A. Hicks (2002). Gender, Discrimination, and Capability: Insights From Amartya Sen. Journal of Religious Ethics 30 (1):137 - 154.
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