By Andrew Mason
Groups could be of alternative varieties, and exist at varied degrees in society. what sort of group is efficacious on the point of the nation and what's its importance for groups above and lower than that point? This e-book systematically explores the boundaries that beliefs of political neighborhood position on cultural range in the country, and the boundaries that, in flip, beliefs of world group position at the self-determination of political groups. it will likely be of curiosity to scholars of political thought, philosophy and diplomacy.
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Extra resources for Community, Solidarity and Belonging: Levels of Community and their Normative Significance
Loomis (London: Routledge and Kegan Paul, 1955). …Ã See, for example, Feinberg, Harmless Wrongdoing, pp. 101–5. Many political philosophers seem to presuppose this concept, though it is diYcult to be sure because they often do not provide an account of what they mean by ‘community’. See, for example, Robert Nozick, Anarchy, State, and Utopia (Oxford: Blackwell, 1974), especially pp. ; Marilyn Friedman, ‘Feminism and Modern Friendship: Dislocating the Community’, Ethics, vol. 99, 1989, pp. 275–90 (reprinted in P.
24 Some have gone further than this. They have regarded a person’s identity as an objective phenomenon, constituted (at least in part) by her membership of some group, where that membership obtains in a way that is wholly independent of her, or indeed anyone’s, belief that it obtains, but have seen identiWcation as a merely subjective phenomenon, dependent solely upon what commitments she makes. 25 First, there needs to be clear grounds for holding that a person does Gilbert gives a diVerent proposal for how we should unpack the notion of identiWcation which does essentially involve the idea of a joint commitment: see Living Together, ch.
Even if face-to-face relations are qualitatively diVerent, it would be an act of pure stipulation to insist, in the face of ordinary usage, that we should mark this distinction by reserving the term ‘community’ solely for face to face relations. It is possible for a group to constitute a community in the ordinary sense if they share values, a way of life, identify with the group, and have some means of deciding whether a person is a member of that community, without each needing to know the others.