Herlinde Pauer-Studer

Christian List and Philip Pettit develop an account of group agency which is based on a functional understanding of agency. They claim that understanding organizations such as commercial corporations, governments, political parties, churches, universities as group agents helps us to a better understanding of the normative status and working of those organizations. List and Pettit, however, fail to provide a unified account of group agency since they do not show how the functional side of agency and the normative side of agency are connected. My claim is that a constitutive account of agency helps us to a proper understanding of group agency since it ties the functional part of acting to the group agent’s self-understanding and its commitment to specific norms, principles and values. A constitutive model of agency meets much better what List and Pettit seek to accomplish, namely conceiving of group agents as artificial persons, constituted by normative principles and entertaining normative relations to others to whom they are accountable

Philosophy, as we know, is an abstract expression of worries, sentiments and longings that move people and societies. Philosophical debates are often innovative, but sometimes we have reason to ask ourselves why they develop at all and what general social trends they follow. An example of such a philosophical discussion-one that seems bewildering to many-is the current dispute between egalitarians and anti-egalitarians which has also reached German-speaking countries and which divides philosophers into opposing camps. Given feminist arguments against egalitarianism that seem initially to have the potential to erode the social responsibilities of societies, the debate must seem especially strange to those feminist philosophers who have considered the European welfare state as a reasonable normative standard. The political shifts of the last decade, especially the change in former communist countries and the globalization of markets, provide the general social background for these challenges to egalitarian thinking. Yet a look at these causal factors does not answer compelling questions such as, Are the normative demands of a strict egalitarianism really binding? Are these demands morally compelling? Are the arguments with which we justify people's acess to certain social and economic goods in fact egalitarian? Do we have to base an acceptable conception of society and its fundamental institutions on the ideal of equality at all? In this talk I shall not address in detail the debate between egalitarians and anti-egalitarians. Instead I shall argue for an autonomy-based political theory that defines a specific structure among basic political values like universal respect, freedom, and equality. My claim is that such a theory integrates the value of equality in a form that allows us to leave behind the dispute between egalitarianism and anti-egalitarianism. Finally I shall try to show that an autonomy-oriented political theory is attractive from a feminist point of view

This paper proposes a new account of the relationship between Kant’s ethics and Kant’s philosophy of right. I reject the claim of some philosophers that Kant’s Groundwork of the Metaphysics of Morals cannot offer a foundation for Kant’s philosophy of right. While I agree that the basic principles of Kant’s philosophy of right cannot be deduced from Kant’s ethical Categorical Imperatives, I try to show that we find in Kant’s Groundwork the normative resources for grounding his philosophy of right. My thesis is that Kant’s conception of a realm of ends, as he develops it in the Groundwork, provides a common normative source for Kant’s ethical Categorical Imperatives, on the one hand, and the Universal Principle of Right, on the other. Agreement on common universal principles, which is crucial for Kant’s notion of a realm of ends provides, I will argue, a justification of the ethical Categorical Imperatives and the Universal Principle of Right.

Norms, Values, and Society is the second Yearbook of the Vienna Circle Institute, which was founded in October 1991. The main part of the book contains original contributions to an international symposium the Institute held in October 1993 on ethics and social philosophy. The papers deal among others with questions of justice, equality, just social institutions, human rights, the connections between rationality and morality and the methodological problems of applied ethics. The Documentation section contains previously unpublished papers by Rudolf Carnap, Philipp Frank, Charles W. Morris and Edgar Zilsel, and the review section presents new publications on the Vienna Circle. The Vienna Circle Institute is devoted to the critical advancement of science and philosophy in the broad tradition of the Vienna Circle, as well as to the focusing of cross-disciplinary interest on the history and philosophy of science in a social context. The Institute's Yearbooks will, for the most part, document its activities and provide a forum for the discussion of exact philosophy, logical and empirical investigations, and analysis of language.

This set of extended and intellectually nuanced interviews with a broad range of contemporary philosophers working in the fields of moral and political philosophy invites readers to participate in the dialogue. We observe philosophers think as they speak, trying to clarify their views, and we watch them argue with each other, in the process revealing answers to some of the puzzles their writings provoke. The contributors are: Seyla Benhabib, Ronald Dworkin, David Gauthier, Christine M. Korsgaard, Martha C. Nussbaum, Michael J. Sandel, Thomas M. Scanlon, Amartya Sen, and Michael Walzer. Pauer-Studer invites her contributors to talk about major issues from different theoretical perspectives—liberalism and communitarianism, Hobbesianism and rational choice theory, utilitarianism and Kantianism, Critical Theory and neo-Aristotelianism. She also gets them to discuss the relevance of their views to such issues as feminism, abortion, animal rights, ecology, immigration, welfare, and multiculturalism. The interview format creates a much more accessible account of complex philosophical ideas and problematic aspects of the contributors’ works than found in the works themselves.