Utility and the Pleasures of Musical Formalism: Edmund Gurney, Liberal Individualism, and Musical Beauty as ‘Ultimate’ Value

2019 ◽  
Vol 100 (2) ◽  
pp. 335-354
Author(s):  
Sarah Collins
Keyword(s):  
Moral Philosophy ◽  
Common Good ◽  
Musical Form ◽  
Self Interest ◽  
Musical Thinking ◽  
The Common ◽  
Influential Book ◽  
Musical Formalism ◽  
Liberal Individualism ◽  
The Relationship

Abstract Most contemporary assessments of Edmund Gurney’s musical thinking rely solely on his influential book The Power of Sound (1880), yet much of the work that appeared in this book was initially published in essay form in the liberal press, appearing alongside discussions of politics, economics, moral philosophy, and psychology. With this broader frame in mind, this article investigates the relationship between Gurney’s musical thinking and the traditions of utilitarianism, political economy, and liberalism through his association with Henry Sidgwick’s circle. It argues that one of the central tenets of Gurney’s musical formalism—namely the idea that there is an irreducibly ‘musical’ form of beauty—may be construed in relation to ‘liberal individualism’ as it was framed by the utilitarian liberals with whom he associated, who attempted to combine the cultivation of disinterestedness with the pursuit of pleasure as a means to attaining a balance between self-interest and the common good.

Changing Ethical Frameworks: From Individual Rights to the Common Good?

2011 ◽  
Vol 20 (4) ◽  
pp. 533-545 ◽  
Author(s):  
MARGIT SUTROP
Keyword(s):  
Common Good ◽  
Ethical Issues ◽  
Conceptual Base ◽  
Ethical Frameworks ◽  
Long Period ◽  
Political Ideologies ◽  
The Common ◽  
The Individual ◽  
Liberal Individualism ◽  
The Relationship

Whereas in the 1970s early bioethicists believed that bioethics is an arena for the application of philosophical theories of utilitarianism, deontology, and natural law thinking, contemporary policy-oriented bioethicists seem rather to be keen on framing ethical issues through political ideologies. Bioethicists today are often labeled “liberal” or “communitarian,” referring to their different understandings of the relationship between the individual and society. Liberal individualism, with its conceptual base of autonomy, dignity, and privacy, enjoyed a long period of dominance in bioethics, but it has increasingly come under attack from ideologies promoting a more salient role for concepts of solidarity, community, and public interest.

scholarly journals Performing the common good: volunteering and ethics in non-state crime prevention in South Africa

Africa ◽  
2017 ◽  
Vol 87 (3) ◽  
pp. 496-512 ◽  
Author(s):  
Thomas G. Kirsch
Keyword(s):  
Crime Prevention ◽  
South African ◽  
Common Good ◽  
Eastern Cape ◽  
Discursive Strategies ◽  
The Common Good ◽  
The Social ◽  
Self Interest ◽  
The Common ◽  
The Relationship

AbstractUsing fieldwork data from South Africa's Eastern Cape Province, this article highlights ambiguities of volunteering as idea and practice by exploring discursive strategies used by volunteers in the field of civic crime prevention when the ethical honesty and selflessness of their commitment to volunteering is questioned by others. These ambiguities relate to asymmetries in the relationship between donors and recipients of volunteering, as well as, most importantly, the challenge to determine what constitutes the ‘common good’. This article demonstrates that these strategies entail the accommodation of contentions about: (1) the social identity of the volunteer by stressing the volunteer's commitment to abstract causes and objectives; (2) powerful asymmetries between donors and recipients of volunteering by invoking an encompassing sociality; and/or (3) the (alleged) self-interest of volunteers by defining the personal benefits achieved by volunteering not as an end in themselves but as ‘private means’ to ‘public ends’. All three strategies have in common that volunteers as ‘ethical subjects’ can here be shown to be co-produced with South African ‘communities of ethics’ on different social scales.

“Producing a Reconciliation of Disinterestedness and Commerce”: The Political Rhetoric of Education in the Early Republic

2012 ◽  
Vol 52 (3) ◽  
pp. 403-429 ◽  
Author(s):  
Rita Koganzon
Keyword(s):  
American Revolution ◽  
Political Ideology ◽  
Common Good ◽  
Early Republic ◽  
Political Rhetoric ◽  
The United States ◽  
Self Interest ◽  
The Common ◽  
The Government ◽  
Liberal Individualism

One of the vexing ambiguities in the historiography of the civic republican tradition has been just when and how republicanism ended. The American Revolution itself, according to Gordon Wood and J. G. A. Pocock, was waged for republican principles, but the government established in its wake represented what Wood called “the end of classical politics,” abandoning virtue in the name of commerce and liberal individualism. By the close of the eighteenth century, Pocock writes, “A condition of thought … in which a bourgeois ideology, a civic morality for the market man, was ardently desired but apparently not to be found.” Later historians sought to extend republicanism's life into the nineteenth century, identifying figures and institutions who held fast to the tradition against the prevailing commercial and industrial winds, while others have taken the ambiguity of republicanism's end to suggest that no such coherent worldview existed in the United States, which was from the outset a liberal project employing only an occasional and misleading republican vocabulary. Even Wood, whose Radicalism of the American Revolution specifically set out to narrate the transformation of American political ideology from the Revolution to the ascent of the Jeffersonians, offers a general account of shifting rhetorical emphases—from virtue to equality, the common good to self-interest—but not the contours of this shift in any specific realm of American life.

A Cooperative Species

2011 ◽  
Author(s):  
Samuel Bowles ◽  
Herbert Gintis
Keyword(s):  
Common Good ◽  
Cooperative Groups ◽  
Social Emotions ◽  
Large Numbers ◽  
Group Competition ◽  
Self Interest ◽  
Shame And Guilt ◽  
Group Members ◽  
The Common ◽  
Ethnographic Data

Why do humans, uniquely among animals, cooperate in large numbers to advance projects for the common good? Contrary to the conventional wisdom in biology and economics, this generous and civic-minded behavior is widespread and cannot be explained simply by far-sighted self-interest or a desire to help close genealogical kin. This book shows that the central issue is not why selfish people act generously, but instead how genetic and cultural evolution has produced a species in which substantial numbers make sacrifices to uphold ethical norms and to help even total strangers. The book describes how, for thousands of generations, cooperation with fellow group members has been essential to survival. Groups that created institutions to protect the civic-minded from exploitation by the selfish flourished and prevailed in conflicts with less cooperative groups. Key to this process was the evolution of social emotions such as shame and guilt, and our capacity to internalize social norms so that acting ethically became a personal goal rather than simply a prudent way to avoid punishment. Using experimental, archaeological, genetic, and ethnographic data to calibrate models of the coevolution of genes and culture as well as prehistoric warfare and other forms of group competition, the book provides a compelling and novel account of human cooperation.

Public Service, Public Goods, and the Common Good

2017 ◽  
Author(s):  
Gerardo Sanchis Muñoz
Keyword(s):  
Public Goods ◽  
Common Good ◽  
Human Person ◽  
Economic Incentives ◽  
Government Officials ◽  
The Common Good ◽  
International Agencies ◽  
Self Interest ◽  
The Common ◽  
Appointed Officials

The proper provision of public goods by a well-functioning, impartial government is not the only thing necessary for attaining the common good, but it is essential. The economic view of the human person as a rational, self-interested maximizer has become pervasive in analyzing government dysfunction and is employed by international agencies to generate proposals to realign the economic incentives of government officials. But this mindset assumes and encourages self-interest and undermines idoneidad (suitability)—which includes integrity, motivation, and competence—as the most fundamental characteristic that must be demanded of both elected and appointed officials at all levels of government. The failure of public institutions in Argentina is employed as a telling example of such problems.

Some Bad

2018 ◽  
Author(s):  
C. Daniel Batson
Keyword(s):  
Physical Health ◽  
Common Good ◽  
Empathic Concern ◽  
The Common Good ◽  
Immoral Action ◽  
Self Interest ◽  
The Common ◽  
Mental And Physical Health ◽  
Do So

Despite its virtues, empathy-induced altruism can at times harm those in need, other people, and the altruistically motivated person. Specifically, it can hurt those in need when acted on without wisdom and sensitivity or when a cool head is required. It can produce paternalism. It is less likely to be evoked by nonpersonalized, abstract, chronic needs. It can be a source of immoral action, leading us to show partiality toward those for whom we feel empathic concern even when we know that to do so is neither fair nor best for all. Indeed, when our behavior is public, empathy-induced altruism can pose a more serious threat to the common good than does self-interest. Finally, it can at times jeopardize our mental and physical health—even our life. Any attempt to call on empathy-induced altruism to build a more humane society needs to take these problems into account lest we do more harm than good.

scholarly journals Evangelical and Catholic Timespace in Work: An Argument against a Homeless Eschatology

Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 199
Author(s):  
Maria Ledstam
Keyword(s):  
Empirical Study ◽  
Common Good ◽  
Ethnographic Study ◽  
The Other ◽  
Faith Based ◽  
Business As Mission ◽  
Achievable Goal ◽  
The Common ◽  
The One ◽  
The Relationship

This article engages with how religion and economy relate to each other in faith-based businesses. It also elaborates on a recurrent idea in theological literature that reflections on different visions of time can advance theological analyses of the relationship between Christianity and capitalism. More specifically, this article brings results from an ethnographic study of two faith-based businesses into conversation with the ethicist Luke Bretherton’s presentation of different understandings of the relationship between Christianity and capitalism. Using Theodore Schatzki’s theory of timespace, the article examines how time and space are constituted in two small faith-based businesses that are part of the two networks Business as Mission (evangelical) and Economy of Communion (catholic) and how the different timespaces affect the religious-economic configurations in the two cases and with what moral implications. The overall findings suggest that the timespace in the Catholic business was characterized by struggling caused by a tension between certain ideals on how religion and economy should relate to each other on the one hand and how the practice evolved on the other hand. Furthermore, the timespace in the evangelical business was characterized by confidence, caused by the business having a rather distinct and achievable goal when it came to how they wanted to be different and how religion should relate to economy. There are, however, nuances and important resemblances between the cases that cannot be explained by the businesses’ confessional and theological affiliations. Rather, there seems to be something about the phenomenon of tension-filled and confident faith-based businesses that causes a drive in the practices towards the common good. After mapping the results of the empirical study, I discuss some contributions that I argue this study brings to Bretherton’s presentation of the relationship between Christianity and capitalism.

scholarly journals The Common Good in an Age of Moral Hyperpluralism: A Catholic Bioethical Perspective

2013 ◽  
Vol 44 (2) ◽  
pp. 345
Author(s):  
John Kleinsman
Keyword(s):  
Common Good ◽  
Individual Autonomy ◽  
Moral Good ◽  
The Common Good ◽  
Self Interest ◽  
The Gift ◽  
Innovative Work ◽  
The Common ◽  
The Individual ◽  
Contemporary Account

This article will argue that the notion of the common good is imperilled by a particular contemporary account of the moral good; one which, because of its (somewhat narrow) emphasis on the individual, readily lends itself to a state of 'moral hyperpluralism' in which 'the good' is primarily defined in terms of the promotion and protection of self-interest. At the same time, it will be argued that any quest to recover the notion of the common good cannot be achieved by either returning to, or holding onto, a more traditional account of morality. It will also be proposed that, as part of the quest to recover the common good, close attention needs to be paid to how the term is understood. The tension between individual autonomy and the welfare of society, and the differing ways in which this tension is resolved within different moral paradigms, will emerge as central to any discussion about the ongoing place of the common good in contemporary legal and moral debates. Finally, it is suggested that a solid basis for articulating a robust account of the common good may be found in the foundational and innovative work being done by thinkers of the gift to establish an alternative account of morality. 

Harriet Martineau and the Impersonality of Pain

2017 ◽  
Author(s):  
Rachel Ablow
Keyword(s):  
Common Good ◽  
Harriet Martineau ◽  
The Common Good ◽  
Self Interest ◽  
The Common ◽  
The Ideal

This chapter argues that one of the most famous invalids of the age—and one of the most important political theorists—used her many writings on illness to imagine a model of impersonality uniquely well suited to the responsibilities of legislation. The relation of the legislator to the community represents a recurring problem for utilitarianism: if self-interest is the only reliable motivation, it becomes difficult to account for the legislator's—and hence, the ideal citizen's—supposed commitment to the common good. In Harriet Martineau's account, only the enlightened sufferer is able to regard all persons as equally valuable, and hence, their own pain is of no greater or lesser consequence than that experienced by anyone else.

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