Real freedom for all turtles in Sugarscape? - Presses universitaires ...

More documents

Recommendations

Info

Distributing freedom over whole livesIan Carter *I firmly believe that a society of really free people could not countenance a crowdof elderly destitutes who are paying a heavy price for squandering their one-offbasic endowments decades ago.Philippe Van Parijs 1Long runs are made of short runs – to ignore the latter is very foolish.Isaiah Berlin 2Abstract (in Italian)Molti egualitari, tra cui i "libertari reali" come Van Parijs, affermano di volervalutare le distribuzioni della libertà tenendo in conto "l'intero arco della vita" diciascuna persona. Qual è l'esito prescrittivo di un tale atteggiamento normativo: ilreddito di base (un reddito erogato a intervalli regolari durante l'intero arco dellavita) oppure il capitale di base (una somma erogata una volta sola, all'inizio dellavita da adulto, che la persona può distribuire come sceglie lungo l'intero arco dellapropria vita)? La prima risposta dipende da una interpretazione "a stato finale" delriferimento all'intero arco della vita; la seconda dipende da una interpretazione "ablocchi di partenza" di tale riferimento. In base a una concezione riduzionista dellapersona (dovuta a Derek Parfit), e a un'idea particolare di rispetto per le persone(chiamata "rispetto opacità"), è possibile giustificare una combinazione di questedue interpretazioni, e con ciò la prescrizione libertaria di una combinazione dicapitale di base e reddito di base.Assume that egalitarian justice requires us to accord each person a certainamount of freedom – perhaps an equal amount of freedom. At certain stagesin their lives, people exercise their freedom in ways that affect how much* I am grateful to Axel Gosseries and Hillel Steiner for comments on a previous draft ofthis essay. I expand somewhat on the theoretical proposal contained in this essay in aworking paper entitled “Equal Opportunity, Equal Freedom, and Equal Respect forPersons”, forthcoming in the HDCP-IRC Working Paper Series, Institute for AdvancedStudy, Pavia, ISSN 1974-1952.1Van Parijs 1995: 31.2Quoted in the Isaiah Berlin Virtual Library:http://berlin.wolf.ox.ac.uk/lists/quotations/quotations_from_ib.html135
136A r g u i n g a b o u t j u s t i c efreedom they enjoy at later stages of their lives. How, if at all, shouldegalitarian justice take account of this fact?Basic income or basic capital?Philippe Van Parijs has wrestled with this thorny question. His owninclination is to say that real freedom for all is guaranteed through (amongother things) the allocation of a universal basic income, provided in regularequal instalments (say, monthly instalments) over the course of eachperson’s life. But why, he asks, should we not favour assigning a person thewhole of her basic endowment at the beginning of her life? The latteralternative, commonly called ‘basic capital’, would give the person exactlythe same freedoms as those guaranteed by the basic income (assuming shehas the freedom to invest the capital), plus other freedoms, such as thefreedom to spend the capital at a young age on an expensive cosmeticoperation or a flashy sports car. And yet, can a ‘really free society’countenance the possibility of a crowd of elderly destitutes who in theiryouth blew their entire basic endowment on flashy sports cars (or, morenobly, on helping elderly destitute people)? Under a regime of equal basiccapital, the enforced redistribution of resources in favour of elderlydestitutes would unjustly penalize those who, having enjoyed (no morethan) an equal right to initial freedom, gave more prudent consideration tothe degrees of freedom enjoyed by their later selves.Van Parijs briefly contemplates the following possible justification forpreferring basic income over basic capital: we could take a sceptical attitudetoward the continuity of persons over time, so that my later selves should beseen as enjoying distinct entitlements to freedom – entitlements which theyhold against my earlier selves no less than against other people. He rejectsthis alternative, however, given that it clashes with the temporal unity of theself that seems to provide the very reason for taking an interest in people’sfreedom in the first place. The reason a ‘real libertarian’ considers freedom(rather than, say, welfare) to be the relevant distribuendum, is thatlibertarians respect persons: they consider persons as setters of ends and asmakers of plans, including plans that extend well into the future and indeedover the whole of the rest of their lives (Van Parijs 1995: 47). Slicing personsup temporally is not the best way to respect their integrity as temporallyunified setters of ends and makers of life-plans.Van Parijs’s own solution to this problem is not to question the temporalunity of persons or the importance of life-plans, but instead to adopt ‘amildly paternalistic concern for people’s real freedom throughout theirlives’, on the assumption that people have an interest in protecting their
Page 5 and 6:
© Presses universitaires de Louvai
Page 7 and 8:
6A r g u i n g a b o u t j u s t i
Page 9 and 10:
Page 11 and 12:
Page 13 and 14:
Page 15 and 16:
Page 17 and 18:
Page 19 and 20:
Page 21 and 22:
Page 23 and 24:
Page 25 and 26:
Page 27 and 28:
Page 29 and 30:
Page 31 and 32:
Page 33 and 34:
Page 35 and 36:
Page 37 and 38:
Page 39 and 40:
Page 41 and 42:
Page 43 and 44:
Page 45 and 46:
Page 47 and 48:
Page 50 and 51:
Marriages as assets?Real freedom an
Page 52 and 53:
A l s t o t t - M a r r i a g e s a
Page 54 and 55:
Page 56 and 57:
Page 58 and 59:
Page 60 and 61:
Page 62 and 63:
The guaranteed income as an equalop
Page 64 and 65:
A r n s p e r g e r & J o h n s o n
Page 66 and 67:
Page 68 and 69:
Page 70:
Page 73 and 74:
Page 75 and 76:
Page 77 and 78:
Page 80 and 81:
Reflections on the limits of argume
Page 82 and 83:
B a k e r - R e f l e c t i o n s o
Page 84 and 85: B a k e r - R e f l e c t i o n s o
Page 86 and 87: B a k e r - R e f l e c t i o n s o
Page 88 and 89: Taxation, fees and social justiceFr
Page 90 and 91: B l a i s - T a x a t i o n , f e e
Page 92 and 93: B l a i s - T a x a t i o n , f e e
Page 94 and 95: Real freedomfor all turtles in Suga
Page 96 and 97: B o u l a n g e r - R e a l f r e e
Page 106 and 107: Linguistic diversityand economic se
Page 108 and 109: B o w l e s - L i n g u i s t i c d
Page 116 and 117: Legitimate partiality, parents and
Page 118 and 119: B r i g h o u s e & S w i f t - L e
Page 124: B r i g h o u s e & S w i f t - L e
Page 127 and 128: 126A r g u i n g a b o u t j u s t
Page 138 and 139: C a r t e r - D i s t r i b u t i n
Page 144: C a r t e r - D i s t r i b u t i n
Page 158 and 159: Why do we blame survivors?Jean-Mich
Page 160 and 161: C h a u m o n t - W h y d o w e b l
Page 166: C h a u m o n t - W h y d o w e b l
Page 185 and 186:
184A r g u i n g a b o u t j u s t
Page 187 and 188:
Page 189 and 190:
Page 191 and 192:
Page 193 and 194:
Page 195 and 196:
Page 197 and 198:
Page 199 and 200:
Page 201 and 202:
Page 203 and 204:
Page 205 and 206:
Page 207 and 208:
Page 209 and 210:
Page 211 and 212:
Page 213 and 214:
Page 215 and 216:
Page 217 and 218:
Page 219 and 220:
Page 221 and 222:
Page 223 and 224:
Page 225 and 226:
Page 227 and 228:
Page 230 and 231:
English or Esperanto:a case for lev
Page 232 and 233:
F l e u r b a e y - E n g l i s h o
Page 234 and 235:
Page 236:
Page 239 and 240:
Page 241 and 242:
Page 243 and 244:
Page 245 and 246:
Page 247 and 248:
Page 249 and 250:
Page 251 and 252:
Page 253 and 254:
Page 255 and 256:
Page 257 and 258:
Page 259 and 260:
Page 262 and 263:
Should a Marxistbelieve in human ri
Page 264 and 265:
L a c r o i x - S h o u l d a M a r
Page 266 and 267:
Page 268:
Page 271 and 272:
Page 273 and 274:
Page 275 and 276:
Page 277 and 278:
Page 279 and 280:
Page 281 and 282:
Page 284 and 285:
A universal duty to careIngrid Robe
Page 286 and 287:
R o b e yn s - A u n i v e r s a l
Page 288 and 289:
Page 290 and 291:
Page 292 and 293:
The ideological roots of inequality
Page 294 and 295:
R o e m e r - T h e i d e o l o g i
Page 296 and 297:
Page 298 and 299:
Page 300 and 301:
Page 302 and 303:
Page 304 and 305:
Philosophers andtaboo trade-offs in
Page 306 and 307:
S c h o k k a e r t - P h i l o s o
Page 308 and 309:
Page 310:
Page 313 and 314:
Page 315 and 316:
Page 317 and 318:
Page 319 and 320:
Page 322 and 323:
On genetic inequalityHillel Steiner
Page 324 and 325:
S t e i n e r - O n g e n e t i c i
Page 326 and 327:
S t e i n e r - O n g e n e t i c i
Page 328 and 329:
A federal electoral district for Be
Page 330 and 331:
S t o j a n o v i c - A f e d e r a
Page 332 and 333:
Page 334 and 335:
Page 336:
Page 339 and 340:
Page 341 and 342:
Page 343 and 344:
Page 345 and 346:
Page 347 and 348:
Page 349 and 350:
Page 351 and 352:
Page 353 and 354:
Page 355 and 356:
Page 357 and 358:
Page 359 and 360:
Page 361 and 362:
Page 363 and 364:
Page 365 and 366:
Page 368 and 369:
Lamentationin the face of historica
Page 370 and 371:
V r o u s a l i s - L a m e n t a t
Page 372 and 373:
Page 374 and 375:
Page 376:
Page 379 and 380:
Page 381 and 382:
Page 383 and 384:
Page 385 and 386:
Page 388 and 389:
Why we demand anunconditional basic
Page 390 and 391:
W i d e r q u i s t - T h e E C S O
Page 392 and 393:
Page 394 and 395:
Page 396 and 397:
Linguistic protectionismand wealth
Page 398 and 399:
W i l l i a m s - L i n g u i s t i
Page 400 and 401:
Page 402 and 403:
Page 404 and 405:
In defense of genderlessnessErik Ol
Page 406 and 407:
W r i g h t - I n d e f e n s e o f
Page 408 and 409:
Page 410 and 411:
Page 412 and 413:
Page 414:
Page 417 and 418:
Page 419 and 420:
Page 421 and 422:
Page 423:
show all

Real freedom for all turtles in Sugarscape? - Presses universitaires ...

Create successful ePaper yourself

Delete template?

Save as template?