Dansen mellan Stuart Mill och Foucault…

Michel Foucault definierade pragmatismen

Michel Foucault definierade pragmatismen

John Stuart Mill definierade liberalismen

John Stuart Mill definierade liberalismen

Nu kan vi andra hålla tyst och lyssna på kloka Liw när hon berättar...

Nu kan vi andra hålla tyst och lyssna på kloka Liw när hon berättar...

Nu kan vi lägga ner sexköpslagsdebatten och ägna oss åt annat…
För nu talar sexarbetarna själva, och vad ska vi andra gagga för då? Det är ju dem det handlar om.
Signaturen Greta Garbo skriver själv på Politikerbloggen:
http://www.politikerbloggen.se/2009/05/11/19564/
Och sexarbetaren Liw Enqvist skriver och berättar själv på Newsmill:
http://www.newsmill.se/artikel/2009/05/10/dags-att-avskaffa-yrkesforbudet-oss-sexarbetare

Det är bara att läsa, lyssna och lära!

Liberala lagar skriver man så att enskilda individer får chansen att förverkliga sig själva i livet. Tänk John Stuart Mill! Pragmatistiska lagar skriver man så att den förtryckte inte längre upplever sig som förtryckt, d v s som den förtryckte vill ha lagarna. Tänk Michel Foucault! Däremellan dansar Liberati, då vet ni alla var ni har oss.

2 kommentarer to “Dansen mellan Stuart Mill och Foucault…”
  1. Alex Says:

    Är detta en beskrivning av Liberatis politiska vision!

    ”Pragmatism Obama Style – Surprise,it’s left-wing.”

    by Peter Berkowitz 05/04/2009, Volume 014, Issue 31 Weekly Standard

    [Kraftigt nedkortat och redigerat]

    ”Obama practices a pragmatism that reflects the 1990s revival of the late nineteenth and early twentieth century school of thought launched by Charles Sanders Peirce, William James, and John Dewey. In its original philosophical, or anti-philosophical, sense–as in its ordinary, everyday sense–pragmatism stands for flexibility in solving problems as opposed to insistence on solutions that conform to religious or metaphysical dogma or rigid moral and political agendas. At its most extreme, philosophical pragmatism denies the very existence of objective truth, arguing that opinions we declare true are merely those that have proved useful to one interest or another.

    In the 1980s and 1990s, philosophy professor Richard Rorty–in scholarly papers, learned books, academic lectures, and generally accessible writings–infused pragmatism with a decidedly partisan meaning. Or perhaps, as Rorty suggested, he brought out the original pragmatism’s latent partisanship. His synthesis proved popular in philosophy departments, among political theorists, and in law schools..It proclaimed that philosophical questions were subordinate to political questions, and that the proper political question in America is how to promote progressive ends.

    1997 Rorty stated his synthesis most succinctly. Proceeding from the dogma that ”nobody knows what it would be like to try to be objective when attempting to decide what one’s country really is, what its history really means,” Rorty declared that there is no point in asking whether any particular account ”got America right.” Nevertheless, Rorty seemed to think he got right the nature of right and left in America. The right, he proclaims, is the party of the status quo, defined by the quest to preserve inherited privilege. In contrast, the left, or the left that takes its cue from Walt Whitman and John Dewey–”prophets,” proclaims Rorty, of a ”civic religion”–is the party of hope; it seeks to bring the reality of America into harmony with democracy’s progressive promise.

    Rorty celebrates democracy’s progressive promise not as an alternative to religion but as an alternative faith. Rorty teaches that the proper aim of American politics is nothing less than to embody in social and political life ”a new conception of what it is to be human.” This new conception rejects all claims to ”knowledge of God’s will, Moral Law, the laws of History or the Facts of Science.” Instead, Rorty concludes, the pragmatist will make ”shared utopian dreams” his guide to politics.”

    To realize its utopian dreams, the new pragmatism makes use of a fundamental deception. Purporting to focus on practical consequences, it equates what works with what works to increase government’s responsibility to promote social justice in America. Although it reduces morality to interest and dismisses the distinction between true and false as a delusive vestige of an obsolete metaphysics, it treats the progressive interpretation of America as, in effect, good and true. Under the guise of inclusiveness, it denigrates and excludes rival moral and political opinions.”

  2. Liberati » Blog Archive » Är jag prostituerad? Says:

    [...] har skrivits om sexköpslagen både en, två och tre gånger här på Liberatis [...]

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