Abstract
The work of prominent analytical Marxist G. A. Cohen provides a vision of socialism which has distributive justice and community at its core. While Cohen's view of distributive justice has been hugely influential, much less has been said about community. This article argues that community plays three distinct roles in Cohen's socialism. One is as an independent value, the second is as a necessary adjacent counterpart to justice, which serves both to restrict and facilitate distributive equality, and the third is as a critique of the liberal contractualist view of humanity. We argue that each of these are distinct and valuable elements in Cohen's thought, each of which must be recognized to understand the range and implications of Cohen's socialism.
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Notes
See also the imagined conversation in (Cohen 2009, pp. 7–9).
The three components listed here follow (Albertsen 2019). Not everyone agrees with this depiction. Roemer considers altruistic behavior to be part of Cohen’s community (Roemer 2017, p. 306). Some leave out an equal challenges component (Miller 2010, p. 250; Van Schoelandt 2014). Some include a shared body of experiences component (R. W. Miller 2010, p. 250; Van Schoelandt 2014), while Archer does not include either of these (Archer 2016). Lippert-Rasmussen discusses three components similar to those presented here, but not in a way where they all need to obtain for community to obtain (Lippert-Rasmussen 2016, pp. 222–226).
According to Vrousalis, this critique is aimed at ‘not an innocuous forum for exchange of goods and services, but what Marxists call generalized commodity production’ (Vrousalis 2010).
This is illustrated in Cohen’s book If You're an Egalitarian, How Come You're So Rich? On its final pages, Cohen shares the story of his father, who is laid off, then brought back to work only to be fired once more. This illustrates how the market encourages us to treat people in accordance with a market norm ‘that promotes “efficiency” but corrupts humanity’ (Cohen 2001, p. 181).
The formulation there is adapted from (Cohen 1991).
Especially in (Cohen 2008).
See also the discussion regarding the relationship between them in (Lindblom 2021).
To a similar effect, we could also have accidental justice. Cohen mentions this possibility (Cohen 2001, p. 132).
The idea that they are compatible is defended by (Albertsen 2019) and by (Parr and Williams Forthcoming).
There is an interesting parallel to Segall’s recent work (Segall 2016).
See (Wilkinson 1999) for illustrative quotes in that regard.
Furendal recently criticized the ethos solution for relying too much on the market (Furendal 2019). We believe this to be less of a problem once we take into account how the ethos is also informed by community.
By needed we do not mean necessary in the sense that community is a necessary condition for justice, but rather in the more everyday sense of the word as something that is likely to facilitate something else.
Cohen explicitly writes that ‘It would, of course, be a considerable pity if we had to conclude that community and justice were potentially incompatible moral ideals’ (Cohen 2009, p. 37).
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Nielsen, L., Albertsen, A. Why Not Community? An Exploration of the Value of Community in Cohen's Socialism. Res Publica 28, 303–322 (2022). https://doi.org/10.1007/s11158-021-09525-0
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DOI: https://doi.org/10.1007/s11158-021-09525-0