I compare Mill's and Sen's accounts of the value of opportunity, focusing on a tension between two ideas they both uphold: that individual freedom is an important component of well-being, and that, because desires can be adaptive, actual desire is not always a good indicator of what will give well-being. The two writers' responses to this tension reflect different understandings of the relationship between freedom and desire. Sen links an individual's well-being to her freedom to choose what she has reason (...) to desire, and looks to a democratic political process for a collective judgement about what it is rational to desire. Mill links the individual's well-being to her freedom to act on her own desires, whatever they may be, within the constraints imposed by a fair initial distribution of resources. He sees no need for collective judgement about what is ultimately valuable in human life. I side with Mill. (Published Online February 16 2006). (shrink)

In comparing Sen's work with Mill's, Sugden criticizes Sen's capability approach because it may be applied in such a way that society or theorists judge what is best for people and potentially restrict liberty on that basis. Sugden cites Nussbaum's work as evidence in making his case. Sugden's critique of Sen's approach succeeds on a narrow reading of it. On that reading Sen is also critical of it because it does not leave enough room for liberty. On a broad reading, (...) the critique has less force. Nussbaum's approach follows Mill in allowing people freedom to act on whatever desires they have if this does not harm others. This neutralizes the central element of Sugden's critique as it applies to her approach to some degree. Both Sen and Nussbaum nonetheless recognize the danger of illiberal restrictions in application which motivates Sugden's critique. (shrink)

When Amartya Sen defends his capability theory of well-being he contrasts it with the utility theory advocated by the classical utilitarians, including John Stuart Mill. Yet a closer examination of the two theories reveals that they are much more similar than they appear. Each theory can be interpreted in either a subjective or an objective way. When both are interpreted subjectively the differences between them are slight, and likewise for the objective interpretations. Finally, whatever differences may remain are less important (...) than they might seem, since the two theories are developed by Sen and Mill for different purposes and are in that sense not genuine rivals. (shrink)

This book develops some of the most important themes of Sen's works over the last decade. He argues in a rich and subtle approach that we should be concerned with people's capabilities rather than their resources or welfare.

I am embarrassed at being placed in the dizzying company of one of the truly great thinkers in the world. The similarities between Mill's ideas and mine partly reflect, of course, his influence on my thinking. But I also discuss some difficulties in taking Mill's whole theory without modification, since there are internal tensions within it. In a paper I published in 1967, I tried to discuss how Mill's willingness to hold on to some contrary positions depended on the nature (...) of his empirical reading of the world. I draw on that diagnosis in commenting on some of the articles here. There are some serious issues of misinterpretation in one of the articles, which I try to clarify. I also comment on Arrow's interpretation of what is involved in the idea of autonomy and on his own way of assessing freedom, and acknowledge the seriousness of the questions he raises about the value of freedom in normative political philosophy. (shrink)

Sabina Alkire shows how Nobel Prize-winning economist Amartya Sen's capability approach can be coherently---and practically---put to work in poverty reduction activities so that the voices and values of the poor matter. This provides economists, philosophers, theologians, and development practitioners with a way forward that addresses both theoretical and practical challenges.