This article explores how research helps construct a certain type of ‘gender’ knowledge that arises from, informs and reinforces ‘instrumentalist’ gendered policy perspectives on development of the Global South. It uses a case study of research funded under the ESRC-DFID Joint Fund for Poverty Alleviation which awarded 122 grants amounting to £66.2 million between 2005 and 2015. From a systematic review of the awards a typology of gender inclusion and exclusion was constructed that found 60% of all awards mentioned gender (...) or included some level of gender analysis. The subsequent synthesis of the evidence suggested that in only 30% of all awards was the gendered knowledge produced central to the study and/or focused on better understanding gender roles, relations and identities. Applying a Feminist Institutionalist lens, the study highlights how institutional ideas around gender are reflected in the funding call specifications, and in turn influence how researchers ‘engendered’ their research, and the type of gendered knowledge produced. It finds much of the new gendered knowledge produced out of the Joint Fund emerged from non-gender focused research often produced by non-gender specialists. It suggests that as gender becomes mainstreamed into research, and as more researchers ‘do gender’, so research may become, conversely, less ‘gendered’. The ‘new’ gender knowledge produced may then merely evidence existing institutional policy positions rather than advance the policy agenda. (shrink)

The dismantling of the welfare state across the United Kingdom (and indeed a number of other Western industrialised democracies, such as Canada and the United States) and the reductions to welfare provisions and entitlements are having a detrimental impact on women's equality and safety. Towers and Walby argue that the recent cuts to welfare provision in the United Kingdom, particularly for women's services, could lead to increased levels of violence for women and girls. This paper makes the argument that female (...) victims of domestic abuse experience violence on two levels: first, at the intimate/personal level through their relationship with an abuser and, second, at a structural level, through the state failing to provide adequate protection and provision for women who have experienced violence in intimate relationships. Using a specific example of post-violence community services delivered to both the children of women who have experienced domestic violence and the women themselves, this paper draws on empirical research carried out in 2010–2011 with London-based third-sector and public sector organisations delivering the Against Violence and Abuse Project ‘Community Group Programme’. We argue that the lack of services for women involved in, or exiting, a violent relationship can amount to state-sanctioned violence, if funding is withheld, or indeed, stretched to breaking point. (shrink)

Introduction -- Defining pluralism : Simon Pokagon, Ida B. Wells-Barnett, and Thomas fortune -- Evolution and American Indian philosophy -- Feminist resistance : Anna Julia Cooper, Jane Addams, and Charlotte Perkins Gilman -- Labor, empire and the social gospel : Washington Gladden, Walter Rauschenbusch, and Jane Addams -- A new name for an old way of thinking : William James -- Making ideas clear : Charles Sanders Peirce -- The beloved community and its discontents : Josiah Royce and the (...) realists -- War, anarchism, and sex : Emma Goldman and Margaret Sanger -- Democracy and social ethics : John Dewey -- Naturalism and idealism, fear, and conventionality : Mary Whiton Calkins and Elsie Clews Parsons -- Race riots and the color line : W. E. B. du Bois -- Philosophy reacts : Hartley Burr Alexander and Morris R. Cohen -- Creative experience : Mary Parker Follett -- Cultural pluralism : Horace Kallen and Alain Locke -- War and the rise of logical positivism : Otto Neurath and Rudolf Carnap -- Mccarthyism and American empiricism : Jacob Loewenberg, Henry Sheffer, C. I. Lewis, and Charles Morris -- The linguistic turn : Gustav Bergmann, May Brodbeck, and W. V. O. Quine -- Resisting the turn : Donald Davidson, Wilfrid Sellars, and the pluralist rebellion -- Philosophy outside : John Muir, Aldo Leopold, Joseph Wood Krutch, and Rachel Carson -- Economics and technology : Lewis Mumford, C. Wright Mills and John Kenneth Galbraith -- Politics : John Rawls, Robert Nozick, Michael Sandel, Martha Nussbaum, and Noam Chomsky -- Civil rights : Martin Luther King, Jr., Richard Wright and James Baldwin -- Black power : Malcolm X, James Cone, Audre Lorde, Bell Hooks, Angela Davis, and Cornel West -- Latin American American philosophy -- Red power, indigenous philosophy : Vine Deloria, Jr. and contemporary American Indian thought -- Feminism -- Engaged philosophy and the environment -- American philosophy today -- Recovering and sustaining the American tradition -- American philosophy revitalized -- The spirit of American philosophy in the new century. (shrink)

Methods in comparative work -- The sense of justice in Rawls -- The sense of justice in the analects -- Two senses of justice -- The contemporary relevance of a sense of justice.

A celebratory volume of work from one of Ireland's most distinguished theologians.

Written by a diverse range of scholars, this accessible introductory volume asks: What is implicit bias? How does implicit bias compromise our knowledge of others and social reality? How does implicit bias affect us, as individuals and participants in larger social and political institutions, and what can we do to combat biases? An interdisciplinary enterprise, the volume brings together the philosophical perspective of the humanities with the perspective of the social sciences to develop rich lines of inquiry. Its 12 chapters (...) are written in a non-technical style, using relatable examples that help readers understand what implicit bias is, its significance, and the controversies surrounding it. Each chapter includes discussion questions and additional annotated reading suggestions. And a companion webpage contains teaching resources. The volume is invaluable resource for students―and researchers―seeking to understand criticisms surrounding implicit bias, as well as how one might answer them by adopting a more nuanced understanding of bias and its role in maintaining social injustice. (shrink)

Written by a diverse range of scholars, this accessible introductory volume asks: What is implicit bias? How does implicit bias compromise our knowledge of others and social reality? How does implicit bias affect us, as individuals and participants in larger social and political institutions, and what can we do to combat biases? An interdisciplinary enterprise, the volume brings together the philosophical perspective of the humanities with the perspective of the social sciences to develop rich lines of inquiry. It is written (...) in a non-technical style, using relatable examples that help readers understand what implicit bias is, its significance, and the controversies surrounding it. Each chapter includes discussion questions and additional reading suggestions. A companion webpage contains teaching resources. The volume will be an invaluable resource for students—and researchers—seeking to understand criticisms surrounding implicit bias, as well as how one might answer them by adopting a more nuanced understanding of bias and its role in maintaining social injustice. (shrink)

If you care about securing knowledge, what is wrong with being biased? Often it is said that we are less accurate and reliable knowers due to implicit biases. Likewise, many people think that biases reflect inaccurate claims about groups, are based on limited experience, and are insensitive to evidence. Chapter 3 investigates objections such as these with the help of two popular metaphors: bias as fog and bias as shortcut. Guiding readers through these metaphors, I argue that they clarify the (...) range of knowledge-related objections to implicit bias. They also suggest that there will be no unifying problem with bias from the perspective of knowledge. That is, they tell us that implicit biases can be wrong in different ways for different reasons. Finally, and perhaps most importantly, the metaphors reveal a deep—though perhaps not intractable—disagreement among theorists about whether implicit biases can be good in some cases when it comes to knowledge. (shrink)

Robert Sinclair’s *Quine, Conceptual Pragmatism, and the Analytic-Synthetic Distinction* persuasively argues that Quine’s epistemology was deeply influenced by C. I. Lewis’s pragmatism. Sinclair’s account raises the question why Quine himself frequently downplayed Lewis’s influence. Looking back, Quine has always said that Rudolf Carnap was his “greatest teacher” and that his 1933 meeting with the German philosopher was his “first experience of sustained intellectual engagement with anyone of an older generation” (1970, 41; 1985, 97-8, my emphasis). Quine’s autobiographies contain only a (...) handful of biographical references to Lewis and he regularly soft-pedaled the latter’s influence in private correspondence. In this note, I discuss some archival evidence that helps us better understand Quine’s reluctance to acknowledge Lewis’s influence. I contextualize the relation between Lewis and Quine and argue that the latter viewed his teacher as a retrograde force in modern epistemology, impeding the more rigorous approach that Carnap had been developing in Europe. Next, I briefly discuss Lewis’s contribution to the development of scientific philosophy in the United States and argue that Quine underestimated his teacher’s role in this process. In doing so, I hope to show that Quine’s zealous commitment to Carnap’s approach negatively affected his assessment of Lewis’s influence, thereby supplementing Sinclair’s praiseworthy reconstruction with an explanation of why Quine himself underestimated Lewis’s role. (shrink)

Encourages Christian teenage girls to explore and discover Truth.

This collection brings together a diverse range of interpretivist perspectives to find fresh takes on the meanings of religion. Cutting across paradigms and traditions, experts from the UK, US, and India apply different approaches to engagement with beliefs and themes, including identity, ritual, and emotion.

Writings that pick up themes from the summer-time and summer dazzle of the modern church in the years of Vatican II and how these themes must be reconsidered in the light of the 'Winter-time of the church.'.

Susanne Langer was a student at Radcliffe College between 1916 and 1926---a highly transitional period in the history of American philosophy. Intellectual generalists such as William James, John Dewey, and Josiah Royce had dominated philosophical debates at the turn of the century but the academic landscape gradually started to shift in the years after World War I. Many scholars of the new generation adopted a more piecemeal approach to philosophy---solving clearly delineated, technical puzzles using the so-called “method of logical analysis”. (...) Especially at Harvard, the intellectual climate rapidly changed. The department hired several philosophers who had contributed to the development of symbolic logic---H. M. Sheffer, C. I. Lewis, and A. N. Whitehead---and Harvard quickly began to be viewed as a central hub for analytic philosophy in the United States. This chapter contextualizes Langer’s earliest work by reading it through the lens of this shifting academic environment. Though Harvard did not allow women to take its courses until 1943, Langer is one of the most significant fruits of this period. Her dissertation “A Logical Analysis of Meaning” and her first publications are all illustrations of the approach that came to dictate the American philosophical conversation. By exploring the increased focus on the logical-analytic method and Langer’s attempts to expand the new approach to what she later called “non-discursive” symbolisms, I situate her publications in the intellectual context of the 1920s. (shrink)

A collection of essays examining the writings of William James. Provides a reinterpretation of pragmatism to devise philosophical resources for pragmatist feminism that challenge sexism and male privilege"--Provided by publisher.

The author argues that there is no such thing as a unique and general taxonomy of non-at-issue contents. Accordingly, we ought to shun large categories such as “conventional implicature”, “F-implicature”, “CI”, “Class B” or the like. As an alternative, we may, first, describe the “semantic profile” of linguistic devices as accurately as possible. Second, we may explicitly tailor our categories to particular theoretical purposes.

Erin Plunkett draws from both analytic and continental sources to argue for the philosophical relevance of style, making the case that the essay form is uniquely suited to address the sceptical problem. The authors examined here-Montaigne, Hume, the early German Romantics, Kierkegaard and Stanley Cavell-bring into relief the relationship between scepticism and ordinary life and situate the will to know within a broader frame of meaningful human activity. The formal features of the essay call attention to time, subjectivity, and (...) language as the existential conditions of knowledge. -/- In contrast to foundationalist approaches, which expect philosophy to reach empirical or rational certainty, Plunkett demonstrates through these writings the philosophical advantages of a fragmentary, non-dogmatic style of writing. A Philosophy of the Essay shows how this medium can help us come to terms with the contingency and uncertainty of life. (shrink)

A philosopher and mother mines classic Daoist texts of Chinese philosophy for wisdom relevant to today's parents. The ancient Chinese philosopher Mencius compared children to tender sprouts, shaped by soil, sunlight, water, and, importantly, the efforts of patient farmers and gardeners. At times children require our protection, other times we need to take a step back and allow them to grow. Like sprouts, a child's character, tendencies, virtues, and vices are at once observable and ever-changing. A practical parenting manual, philosophical (...) reflection on the relationship between parent and child, and necessary response to modern stereotypes of Chinese parenting, Little Sprouts reconsiders cultural definitions of success and explores how we might support and nourish young people. Engaging deeply with foundational Daoist and Confucian thinkers, Georgetown philosopher Erin Cline offers accessible, provocative musings on key parenting issues-from family rituals to learning and vocation to challenges and disabilities-and helps us grow into better parents of joyful, fulfilled children. (shrink)

This chapter examines the views of seventeenth-century British philosophers on the relation between virtue and hedonism, explaining that many philosophers believed that a defense of virtue required rejection of hedonism. It discusses the reformulation of moral philosophy proposed by Thomas Hobbes, and analyzes the reactions of Richard Cumberland and Cambridge Platonists Ralph Cudworth and Henry More. The chapter also considers the revival of Epicureanism and early modern natural law theory.

Este ensayo busca trazar una genealogía defectuosa de varias escenas de lectura en la obra de Jacques Lezra. Se enfoca en la lectura como práctica metodológica salvaje que conjuga —de manera inesperada, contraintuitiva, e indisciplinada— objetos, discursos, y modalidades conceptuales. Se analiza una selección de escenas de lectura de Materialismo salvaje y República salvaje para identificar en ellas un pensamiento estético-político que imagina corrientes subterráneas y deconstruye conceptos como soberanía, institución, y normatividad, enfatizando su carácter defectuoso.

The computations involved in statistical learning have long been debated. Here, we build on work suggesting that a basic memory process, chunking, may account for the processing of statistical regularities into larger units. Drawing on methods from the memory literature, we developed a novel paradigm to test statistical learning by leveraging a robust phenomenon observed in serial recall tasks: that short‐term memory is fundamentally shaped by long‐term distributional learning. In the statistically induced chunking recall (SICR) task, participants are exposed to (...) an artificial language, using a standard statistical learning exposure phase. Afterward, they recall strings of syllables that either follow the statistics of the artificial language or comprise the same syllables presented in a random order. We hypothesized that if individuals had chunked the artificial language into word‐like units, then the statistically structured items would be more accurately recalled relative to the random controls. Our results demonstrate that SICR effectively captures learning in both the auditory and visual modalities, with participants displaying significantly improved recall of the statistically structured items, and even recall specific trigram chunks from the input. SICR also exhibits greater test–retest reliability in the auditory modality and sensitivity to individual differences in both modalities than the standard two‐alternative forced‐choice task. These results thereby provide key empirical support to the chunking account of statistical learning and contribute a valuable new tool to the literature. (shrink)

Much has been made of the importance of training ethical, socially conscious engineers, but does US engineering education actually encourage neophytes to take seriously their professional responsibility to public welfare? Counter to such ideals of engagement, I argue that students’ interest in public welfare concerns may actually decline over the course of their engineering education. Using unique longitudinal survey data of students at four colleges, this article examines (a) how students’ public welfare beliefs change during their engineering education, (b) whether (...) engineering programs emphasize engagement, and (c) whether these program emphases are related to students’ public welfare beliefs. I track four specific public welfare considerations: the importance to students of professional/ethical responsibilities, understanding the consequences of technology, understanding how people use machines, and social consciousness. Suggesting a culture of disengagement, I find that the cultural emphases of students’ engineering programs are directly related to their public welfare commitments and students’ public welfare concerns decline significantly over the course of their engineering education. However, these findings also suggest that if engineering programs can dismantle the ideological pillars of disengagement in their local climates, they may foster more engaged engineers. (shrink)

A Lost Book from J. Oswald Sanders Now Re-Released with a Beautiful New Cover "The complex strains and problems which the Christian encounters in the contemporary world find their answer, not in tranquilizers or stimulants, but in a correct understanding and application of scriptural principles." -J. Oswald Sanders, from the introduction J. Oswald Sanders (best known for his book Spiritual Leadership, which has sold over a million copies), touched hundreds of thousands of lives in his lifetime and (...) continues to inspire Christians today. His books Spiritual Leadership, Spiritual Maturity, and The Incomparable Christ are beloved and well-read to this day. But there are two of his books that readers haven’t had access to in over 30 years. A Spiritual Clinic is one of them. Life wears on us, we go through seasons of fatigue, strain and tension that take their toll, and we can easily fall into apathy. Sanders prescribes a powerful tonic of scriptural principles that lead to recovery and growth. For anyone who feels worn out from their Christian life and could use a little spiritual doctoring, A Spiritual Clinic is for you. (shrink)

If someone says, “Asians are good at math” or “women are empathetic,” I might interject, “you're stereotyping” in order to convey my disapproval of their utterance. But why is stereotyping wrong? Before we can answer this question, we must better understand what stereotypes are and what stereotyping is. In this essay, I develop what I call the descriptive view of stereotypes and stereotyping. This view is assumed in much of the psychological and philosophical literature on implicit bias and stereotyping, yet (...) it has not been sufficiently defended. The main objection to the descriptive view is that it fails to include the common-sense idea that stereotyping is always objectionable. I argue that this is actually a benefit of the view. In the essay's final part, I put forward two hypotheses that would validate the claim that stereotyping is always morally or epistemically wrong. If these hypotheses are false—which is very likely—we have little reason to build moral or epistemic defect into the very idea of a stereotype. Moreover, we must abandon the seemingly attractive claim that judging individuals based on group membership is intrinsically wrong. (shrink)

Cognitive Science, Volume 46, Issue 9, September 2022.

If someone says, “You’ve stereotyped me,” we hear the statement as an accusation. One way to interpret the accusation is as follows: you haven’t seen or treated me as an individual. In this essay, I interpret and evaluate a theory of wrongful stereotyping inspired by this thought, which I call the failure-to-individualize theory of wrongful stereotyping. According to this theory, stereotyping is wrong if and only if it involves failing to treat persons as individuals. I argue that the theory—however one (...) interprets it—is inadequate. Either the theory will not reliably identify all cases of wrongful stereotyping or it will fail to adequately explain why they are wrong. I conclude that it does not follow that we must entirely jettison the objection that stereotyping fails to treat persons as individuals. What follows is only that the objection must play a more circumscribed role in a theory of when and why stereotyping is wrong. (shrink)

In visually cataloging the endearing and enigmatic ways in which the built environment takes shape, 'Best Practices' proposes a new way of thinking about neighbourhoods, housing developments, streetscapes, and storefronts, not so much as places defined by building codes, dimensions, or geographic features, but as assemblages of ad hoc interventions and incidental ephemera. Drawing on the history of architecture, media theory, cultural anthropology, and urban studies, 'Best Practices' pairs photographic documentation with extensive captions and citations to define a territory within (...) the margins between the sanctioned and unsanctioned, the regulated and unregulated, the tasteful and tacky, the novel and the nonsense. While not necessarily in opposition of those mechanisms, Best Practices asserts that interest, knowledge, and meaning are more often generated on the lines that divide such categories. This book advocates for a more thorough consideration of the unauthorised remodels, slap-dash handiwork, haphazard paint jobs, half-hearted do-it-yourself projects, cracked facades, contradictions, compromises, and coincidences. (shrink)

How does our conception of possibility contribute to our understanding of self and world? In what sense does the possible differ from the merely probable, and what would it mean to treat possibility as part of the real? This book is an opportunity to see Kierkegaard as contributing to a distinctive phenomenology, ontology, and psychology of possibility that addresses the question of our existential relationship to the possible. The term 'possibility' (Mulighed) and its variants occur with curious frequency across Kierkegaard's (...) writings. Key to Kierkegaard's understanding of the self, possibility is linked to a number of core concepts in his works: from imagination, anxiety, despair, and 'the moment' to the idea in The Sickness Unto Death that “God is that all things are possible”. Responding to what he sees as a Hegelian and Aristotelian misunderstanding of possibility, Kierkegaard offers a novel reading of the possible that, in turn, directly influences 20th-century philosophers such as Heidegger, Deleuze, and Derrida. Kierkegaard gives a rich account of how anxiety and despair, as lived experiences of possibility, not only show us the contingency and fragility of the systems and identities we presently inhabit but also reveal a more fundamental contingency that demands a new way of relating to the possible. For Kierkegaard, hope, faith, and love are attitudes in which meaning is forged by embracing contingency. In a time of political, social, and environmental uncertainty Kierkegaard's work on radical possibility seems more relevant than ever. (shrink)

This chapter contains sections titled: Lactational Burkas, Lactational Burdens Breastfeeding as Obscene The Intimacy of Breastfeeding “Breast is Best” Milkmen Conclusion Notes.

How linguistic structures evolve so as to become easier to process is addressed by Isbilen and Christiansen for the Now‐or‐Never bottleneck. The authors suggest that this fundamental challenge in language processing is coped with by rapid compression of the transient linguistic input into chunks then to be passed on. As linguistic structures that can be chunked more easily tend to stabilize and proliferate, language evolves to fit learners’ cognitive capabilities.

Empirical science, such as psychology and neuroscience, employ diverse methods to develop data driven models and explanations for complex phenomena. In research on the self, differences in these methods produce different depictions of persons. Research in developmental psychology highlights the role of intuitive beliefs, such as psychological essentialism and intuitive dualism, in individuals’ singular, cohesive, and stable sense of self. On the other hand, research in neuroscience highlights the de-centralized, distributed, multitudes of neural networks in competition making selves, with arguments (...) around whether the interpretation of these data imply that the self is somehow fundamental and special to human functioning. In this paper, I explore these discrepant pictures of the self to advance understanding about personhood. Specifically, I suggest that these divergent pictures of self from psychology and neuroscience have the potential to inform philosophical and theological discussions around personhood by anchoring models of persons in empirical views of persons. Likewise, I explore the opportunity for philosophy and theology to inform and enhance scientific research on the self by critiquing scientific bias and construct development as well as highlighting potential limits in understanding selves with empirical models. (shrink)

Local food systems can have economic and social benefits by providing income for producers and improving community connections. Ongoing global climate change and the acute COVID-19 pandemic crisis have shown the importance of building equity and resilience in local food systems. We interviewed ten stakeholders from organizations and institutions in a U.S. midwestern city exploring views on past, current, and future conditions to address the following two objectives: 1) Assess how local food system equity and resilience were impacted by the (...) COVID-19 pandemic, and 2) Examine how policy and behavior changes could support greater equity and resilience within urban local food systems. We used the Community Capitals Framework to organize interviewees’ responses for qualitative analyses of equity and resilience. Four types of community capital were emphasized by stakeholders: cultural and social, natural, and political capital. Participants stated that the local food system in this city is small; more weaknesses in food access, land access, and governance were described than were strengths in both pre- and post-pandemic conditions. Stakeholder responses also reflected lack of equity and resilience in the local food system, which was most pronounced for cultural and social, natural and political capitals. However, local producers’ resilience during the pandemic, which we categorized as human capital, was a notable strength. An improved future food system could incorporate changes in infrastructure (e.g., food processing), markets (e.g., values-based markets) and cultural values (e.g., valuing local food through connections between local producers and consumers). These insights could inform policy and enhance community initiatives and behavior changes to build more equitable and resilient local food systems in urban areas throughout the U.S. Midwest. (shrink)

This article offers a straightforward reading of Hume's ‘narrow circle’ – the boundary employed to define those with whom we sympathize in assessing an agent's moral character – that follows from a more careful look at his account of virtue. Hume employs a principle that can be understood as a virtue ethical equivalent of associative obligation, which thereby delimits the boundaries of this circle. This reading avoids concerns about unjustified partiality, moral blind spots, and demandingness, and shows a clear path (...) for reaching uniform moral judgments; it also offers a new perspective on virtue of interest for contemporary virtue ethics. (shrink)

The present article reviews modern research on the psychology of emotion regulation. Emotion regulation determines the offset of emotional responding and is thus distinct from emotional sensitivity, which determines the onset of emotional responding. Among the most viable categories for classifying emotion-regulation strategies are the targets and functions of emotion regulation. The emotion-generating systems that are targeted in emotion regulation include attention, knowledge, and bodily responses. The functions of emotion regulation include satisfying hedonic needs, supporting specific goal pursuits, and facilitating (...) the global personality system. Emotion-regulation strategies are classified in terms of their targets and functions and relevant empirical work is reviewed. Throughout this review, emotion regulation emerges as one of the most far-ranging and influential processes at the interface of cognition and emotion. (shrink)

“If anthropology and history once begin to collaborate in the study of … societies, it will become apparent that the one science can achieve nothing without the help of the other,” said Claude Levi-Strauss. This statement is so immediately sensible in a plain, common-sense way, that only an examination of historical and anthropological practices reveal that such a collaboration is neither as frequent nor as complete as it ought to be.Anthropologists traditionally studied preliterate societies, historians, literate ones. Preliterate societies lack (...) written documents (or such documents are rare and often unreliable since they are usually written by untrained observers from outside the culture) and anthropologists found themselves with only oral traditions from which to reconstruct the past. Oral traditions, myths, tales, legends and so on are part of every culture; but the value of such traditions as a source of historical information was considered doubtful by most anthropologists, and historians seemingly had no need of them. The functionalist school of anthropology contributed to our understanding by recognizing the value and importance of oral histories in terms of the functions such tales fulfill in a given society. (shrink)

Rawls's signature is the thought experiment he introduced to sort out the requirements of justice. Rawls argues that “justice as fairness” will be a form of political liberalism. Rawls claims that under free institutions we should expect “profound and irreconcilable differences” in people's religious and philosophical worldviews, and in people's basic notions of what makes life worth living. In his vision of democracy, the solidarity required to support common political values and egalitarian norms of distributive justice must be built through (...) productive and fair social cooperation. Social solidarity is needed to support democratic equality, and this solidarity must be built through the mutual production and reciprocal sharing of the fruits of social cooperation. Constraining socioeconomic inequality is an essential aspect of a just scheme of social cooperation and a necessary basis for securing a mutual commitment to the rights, liberties, and opportunities that give democracy its substance and meaning. (shrink)