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S'està carregant… Reflective Democracy (Oxford Political Theory)de Robert E. Goodin
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Democracy used to be seen as a relatively mechanical matter of merely adding up everyone's votes in free and fair elections. That mechanistic model has many virtues, among them allowing democracy to 'track the truth', where purely factual issues are all that is at stake. Political disputesinvariably mix facts with values, however, and then it is essential to listen to what people are saying rather than merely note how they are voting. The great challenge is how to implement that deliberative ideal among millions of people at once. In this strikingly original book, Goodin offers asolution: 'democratic deliberation within'. Building on models of ordinary conversational dynamics, he suggests that people simply imagine themselves in the position of various other people they have heard or read about and ask, 'What would they say about this proposal?' Informing the democraticimaginary then becomes the key to making deliberations more reflective - more empathetic, more considered, more expansive across time and distance.Oxford Political Theory presents the best new work in contemporary political theory. It is intended to be broad in scope, including original contributions to political philosophy, and also work in applied political theory. The series contains works of outstanding quality with no restriction as toapproach or subject matter. No s'han trobat descripcions de biblioteca. |
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Google Books — S'està carregant… GèneresClassificació Decimal de Dewey (DDC)321.8Social sciences Political Science Political Systems RepublicLCC (Clas. Bibl. Congrés EUA)ValoracióMitjana: Sense puntuar.Ets tu?Fes-te Autor del LibraryThing. |
As for the main argument, "democratic deliberation within", I have to say that I found this idea unworthy of publication. The point is simply that democratic decisions would be improved if most voters would imaginatively put themselves in other shoes before voting. The interests of disadvantaged and disenfranchised people, and even those of future generations and the natural world, could supposedly be democratically protected in this way. The author does not say much about how this paradisiacal ideal could be reached in practice, but apparently it would be helpful if people read more novels and broadened their spheres of social intercourse. Frankly, a professional political theorist should come up with better ideas than this. I would direct prospective readers towards Goodin's other books, such as Reasons for Welfare, before this one.