Abstract
One of the most powerful but elusive motifs in pragmatist philosophy is the idea that a liberal democracy should be understood as a community of inquirers. This paper offers a critical appraisal of a recent attempt to make sense of this intuition in the context of contemporary political theory, in what may be called pragmatist political liberalism (PPL). Drawing together ideas from Rawlsian political liberalism, epistemic democracy and pragmatism, proponents of PPL argue that the pragmatist conception of inquiry can provide a satisfying interpretation of the idea of justificatory neutrality as it appears in political liberalism. This is contrasted with Dewey's understanding of the epistemic character of democracy, which is viewed as unacceptably sectarian. This paper identifies and criticizes the two principal lines of argument made in support of PPL: the clarification argument and the fixation argument. Neither of these lines of argument, it is argued, passes the test each sets itself. I argue that the latter closes down the epistemic openness in the justification of democracy that is central to pragmatism.
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Notes
How to understand these goals was a bone of contention between Peirce, James and Dewey: see Peirce, CP 5: 508, 555–560 (references to Peirce, 1931–1960 given in the standard volume: paragraph number form); James, 1907; Dewey, 1908.
‘Philosophy ought to imitate the successful sciences in its methods […] and trust rather to the multitude and variety of its arguments than to the conclusiveness of any one. Its reasoning should not form a chain that is no stronger than the weakest link, but a cable the fibers of which may be ever so slender, provided they are sufficiently numerous and intimately connected’ (Peirce, CP 5: 265).
‘The essence of belief is the establishment of a habit; and different beliefs are distinguished by the different modes of action to which they give rise. If beliefs do not differ in this respect, if they appease the same doubt by producing the same rule of action, then no mere differences in the manner of consciousness of them can make them different beliefs, any more than playing a tune in different keys is playing different tunes’ (Peirce, CP 5: 398).
A precise unpacking of this claim requires more elaboration than can be dealt with here.
I am grateful to Robert Talisse for pressing me on this.
There is a further issue of whether such a strongly epistemic interpretation of reasonableness is in any case required by or consonant with the goals of political liberalism. See Rawls, 1993, p. 54; Weinstock (2006).
Ethical non-cognitivism is an important target of Misak (2000), but she does not adhere to PPL – with good reason, I am suggesting.
I have discussed some of the relevant issues [seemingly ad nauseam] in Festenstein, 1997, 2001, 2004, 2008.
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Acknowledgements
I am grateful for comments from Michael Bacon, Matt Sleat, Bob Talisse and this journal's referees. Some of the material here was read at the Political Studies Association Annual Conference at Swansea in 2008, and I am grateful to the participants at this session and to the panel organizer, Thom Brooks.
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Festenstein, M. Pragmatism, inquiry and political liberalism. Contemp Polit Theory 9, 25–44 (2010). https://doi.org/10.1057/cpt.2009.6
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DOI: https://doi.org/10.1057/cpt.2009.6