The Great Financial Crisis that broke in 2008 and the Great Recession that followed has led many to question the very structure of contemporary economies. Some argue that the economic model of the past forty years is now broken. Criticism has also been directed at the orthodoxies of economics. For example, neoclassical equilibrium economics, the mainstream economics of the day, is accused of failing to understand some of the most basic aspects of the modern economy, of supporting policies that have (...) led to the economic breakdown, and of failing to see the crisis coming. Consequently, heterodox thinking in economics is getting a hearing as never before. Heterodox economics offers itself as the requisite radical reconstruction of the science of economics and also proposes policies for the radical reconstruction of the major economics.Yet to talk of the reconstruction of the modern market economy is at the same time to raise the ethical question: what shape ought the market economy to take? Heterodox economics may acutely analyse the inadequacies of real economies and propose plausible reforms, but as an essentially descriptive science there will be limits on its ability to state what ought to be. Rather, what is required seems to be a systematic prescriptive ethics. In other words, recent events in the world of economics have provided an opening for what ethical philosophy should be best at providing. Determining whether a specific ethical philosophy, to be identified shortly, has the capacity to address the questions raised by heterodox economics is the task of this paper. (shrink)

: Care work straddles the divide between activities performed out of love and those performed for pay. The tensions created for workers by this divide raise questions concerning connections between recognition and redistribution. Through an analysis of mobilization among childcare workers, we argue that care workers can address redistribution and recognition simultaneously through vocabularies of both skill and virtue. We conclude with a discussion of strategies to overcome the false dichotomy between recognition and redistribution.

Care work straddles the divide between activities performed out of love and those performed for pay. The tensions created for workers by this divide raise questions concerning connections between recognition and redistribution. Through an analysis of mobilization among childcare workers, we argue that care workers can address redistribution and recognition simultaneously through vocabularies of both skill and virtue. We conclude with a discussion of strategies to overcome the false dichotomy between recognition and redistribution.

Care work straddles the divide between activities performed out of love and those performed for pay. The tensions created for workers by this divide raise questions concerning connections between recognition and redistribution. Through an analysis of mobilization among childcare workers, we argue that care workers can address redistribution and recognition simultaneously through vocabularies of both skill and virtue. We conclude with a discussion of strategies to overcome the false dichotomy between recognition and redistribution.

In The Just Family, Richard Dien Winfield presents an ethics specific to the family. His aim is to show that the family is an “integrated sphere of right, wherein individuals exercise rights and duties as autonomous family members that are nowhere else possible”. His account of the just family is explicitly set out in the context of the other spheres of right, namely, property, family, civil society and state. The philosophy of right is presented in a manner that conforms to (...) the tenets of immanently developing, systematic philosophy. The work builds upon Hegel’s philosophy of the family. At the heart of the conception of the just family is the notion of the ethical community. The book can be divided in terms of this concept. The first part of the work seeks to establish the validity of this concept and its appropriateness for the family. The rest concerns working out the concept’s ramifications for the particulars of the normatively conceived family. (shrink)

In The Just Family, Richard Dien Winfield presents an ethics specific to the family. His aim is to show that the family is an “integrated sphere of right, wherein individuals exercise rights and duties as autonomous family members that are nowhere else possible”. His account of the just family is explicitly set out in the context of the other spheres of right, namely, property, family, civil society and state. The philosophy of right is presented in a manner that conforms to (...) the tenets of immanently developing, systematic philosophy. The work builds upon Hegel’s philosophy of the family. At the heart of the conception of the just family is the notion of the ethical community. The book can be divided in terms of this concept. The first part of the work seeks to establish the validity of this concept and its appropriateness for the family. The rest concerns working out the concept’s ramifications for the particulars of the normatively conceived family. (shrink)