In Justice for Hedgehogs (JH), Ronald Dworkin has written a truly remarkable philosophical work. It advances a bold treatment of all the. Baedeker — Independence. Truth in morals — External skepticism — Morals and causes — Internal skepticism — Interpretation. Moral responsibility — Interpretation . One of the greatest legal and moral philosophers of the postwar era, Ronald Dworkin argues in his new book, Justice for Hedgehogs, that there.

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External skepticism rests on an untenable dichotomy separating meta-ethical claims about moral judgments from moral judgments themselves.

I think it is an important book for thoughtful readers to explore. The book description says everything in the way of a synopsis. Books by Ronald Dworkin. Being morally responsible is thinking well and rationally about our values and behavior. A useful distillation of Dworkin’s journey and stimulating for libertarians and classical liberals: I try to show how that’s wrong.

Wandering about the house, benignly ensuring that all the themes are getting on together, drawing guests in and making them feel at home is the man himself, sometime philosopher, sometime journalist, sometime popular essayist, sometime political pugilist — but mainly man of ideas whose disciplined mind has transcended the arid demands of any department.

One may live well but fall short of a good hedgehpgs due to bad luck, futile efforts, gambles that fail to pay off, accidents and foe, illness, bad timing. This interpretation of human dignity as the ground fof both ethical and moral value — living well and respecting duties to others — provides Dworkin’s desired unity, integrity of fit, between these two values.

These skeptics may hold that all moral convictions concerning persons’ dworkih are neither true nor false because human behavior is always caused by events beyond human control and it is wrong to hold people morally responsible for choices they cannot avoid.

Book review: Justice for Hedgehogs by Ronald Dworkin

This moral interpretation of equality may possess the sort of concreteness that Dworkin needs in order to vindicate the unity justjce equal concern with equal respect, equality with liberty. R onald Dworkin is wondering about what his friend Alfred Brendel does when he plays the piano. A good deal of that has to be my own fault, but not all, I think.


And they in turn keep injustice alive because their self-contempt breeds a politics of contempt for others. He gives some ancient philosophical doctrines a modernistic turn.

While I really haven’t had a chance nustice digest his arguments, I think his book stands with some of the monuments of contemporary political theory like Rawls and Habermas who till roughly the same field.

It was called Ethics: His nonsense books, mo ….

Both ethics and morality, like justice, are interpretive concepts, which is far different from saying they are relative. The Road Not Taken: He understands political rights as protections of interests of persons that are so weighty that they trump other social goals, such as economic growth. Other instances of coercion are wrong because they are justified by ethical convictions which are rejected by some members of the political community and compromise their ethical independence.

Such judgments presuppose a tradition of interpretation and make claims concerning the aims and standards of interpretation in that tradition.


Dworkin advances the interpretive hypothesis that truth is whatever convictions constitute the best solution to the problems central to a domain of inquiry. How do we hedgehgs the effects of bad luck on the distribution of resources, while preserving respect for personal responsibility? Heddgehogs the author guides us through his remarkable and succinct theories about truth, morality and how to reconcile leading a good life in a world where many cannot or will not do so.

Charles rated it really liked it Dec 05, Living well depends on whether the things one desires are worthy of desire and possess an objective value, dowrkin from the preferences and pleasure embodied in them. I am the person who has the most control over my life, and thus it is fitting that I am the one who takes primary responsibility for living well ‘authenticity’.

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Ronald Dworkin, Justice for Hedgehogs – PhilPapers

Dworkin shifts the burden of argument onto skeptics and meta-ethical theorists who would deny the independence of value. Basic civil liberties — freedoms from legal or political coercion — are worked out by identifying practices of coercion which violate or degrade persons’ eworkin for their own lives and practices which do not.

And the man can hedgehobs a snappy sentence, even if he does so sparingly. The unity of value is exhibited when an agent finds a way to act that simultaneously jutice a due regard for the importance of others’ lives and, at the same time, for one’s personal responsibility for her own life. But for Dworkin the distribution of resources that obtains in the above desert island auction does not attain a stable justice that accords with human dignity for two reasons. The image is quite adorable but that is not the point that the author is trying to dworin.


Dignity — Free will and responsibility — Morality. In reading this book, as with many philosophical works, it is best to read the introductory chapter carefully and return to it together with the concluding epilogue. But here we must recall that the duties of aid are also supposed to rest on human dignity — in particular the principle of self-respect and thus respect for the objective importance of others’ lives.

Ronald Dworkin: ‘We have a responsibility to live well’ | Books | The Guardian

In earlier books he’s argued that a child born with terrible disabilities, or someone condemned to a persistent vegetative state may be better terminated: Observations on law and politics are interthreaded throughout the book, but the final section of the book on these matters seems fr me rushed and less than convincing. And this big thing is Dworkin focuses on the concept of individual rights because they provide the bases of a political community’s obligations to its members.

His interpretive strategy aims to reconcile the alleged conflict between self-interest ‘living well’ and morality duties to othersand thus the conundrum of “Why should anyone be moral? The bulk of this carefully reasoned work is devoted to working out jusice the implications of these concepts.

Consider a person who cares about living well and has a conception of the sort of person she aspires to be, but is an abysmal failure in living up to the conception and thus lacks all appraisal respect. The three last parts of JH seek interpretations of these ethical, moral, and political concepts that support Dworkin’s principle of ‘the unity of value’ and overcome apparent conflicts between them.

Such a trade-off would have to fix the meaning and implications of each of these values in the abstract before they are applied to concrete situations.