You are a citizen of a group (regardless of your legal status) if you seriously ask: “What should we do?”

The question is what we should do because the point is not merely to talk but to change the world. Thinking is intrinsically connected to action. We don’t think in focused and disciplined ways about the social world unless we are planning to act; and we don’t think well unless we learn from our experience.

The question is what we should do, not what should be done. It’s easy enough to say what should be done (enact a global tax on carbon, for instance). The tough question is what we can actually achieve. That requires not only taking action but obtaining leverage over larger systems. Since our tools for leverage are mostly institutions, this question requires careful thought about real and possible institutional forms. It is also, by the way, not the question “What should I do?” Of course, that is also important, but I cannot achieve much alone and–worse–I cannot know on my own what I ought to aim for. I must collaborate in order to learn enough about what to do.

The question is what should we do, so it is intrinsically about values and principles. We are not asking “What do we want to do?” or “What biases and preferences do we bring to the topic?” Should implies a struggle to figure out what is right, quite apart from what we may prefer. It is about the best ends or goals and also the best means and strategies. (Or if not the best, at least acceptable ones.)

Finally, the question is what we should do, which implies an understanding of the options, their probabilities of happening, and their likely costs and consequences. These are complex empirical matters, matters of fact and evidence.

Academia generally does not pose the question “What should we do?” The what part is assigned to science and social science, but those disciplines don’t have much to say about the should or the we. Indeed, the scientific method intentionally suppresses the should. In general, philosophy and political theory ask “What should be done?” not “What should we do?” Many professional disciplines ask what specific kinds of professionals should do. But the we must be broader than any professional group.

“Civic Studies” is a nascent effort to pose the citizen’s question again. We have an emerging canon of authors, which is merely exemplary and not complete. They are all recent or current thinkers and each offers a distinctive method for combining normative, empirical, strategic, and institutional analysis in the service of action.

I don’t offer my own method but merely some eclectic principles. I think:

Our methods should be interactive and deliberative. I will not decide what we should do; we will. Yet procedures will not suffice. It is not enough to say that a diverse mix of affected people should sit together and decide what to do. If I am seated at that table, I must decide what to advocate and how to weigh other people’s ideas. A deliberative process creates the framework for our discussion, but we still need methods to guide our thinking.

Our methods should be conscious of intellectual limitations. This is what I take from conservative thought: a serious doubt that we will come up with a better plan than what our predecessors devised, what the community in question already does, or what emerges from uncoordinated individual action. That doubt can be overcome by excellent thought; but we must be reasonably cautious and humble about ourselves.

We should not pay excessive attention to ultimate ends, to a theory of the good (let alone the ideal) society. First, the path toward the ideal is probably not direct, so knowing where you ultimately want to go may send you in the opposite direction from where you should set out. Second, we should be just as concerned about avoiding evil as achieving good. Third, our concept of the ideal will evolve, and we should have the humility to recognize that we do not believe what are successors will. And fourth, we are a group that has value– the group may even give our lives the value they have. It is just as important to hold the group together as to move it forward rapidly toward the ideal state.

We should not look for “root causes.” That is a misleading metaphor. Social issues are intertwined and replete with feedback loops and reciprocal causality. There is no root. Sometimes it is better to address an aspect of a problem that seems relatively superficial, rather than attack a more fundamental aspect without success.

Our critique should be “immanent,” in the jargon of the Frankfurt School. That is, we should try to improve the implicit norms of a community rather than imagine that we can import a view from nowhere. However, I would alter the idea of immanent critique in two ways. First, we should not only look for contradictions and hypocrisies. Holding contradictory ideas is a sign of maturity and complexity, not an embarrassment. And if you look for contradictions in order to advance your own view, then you are not actually practicing immanent critique. You’re hoping to score debating points in favor of a position external to the community. The immanent critique I recommend is subtler and more respectful than that. Second, it is not always directed at communities, whether geospatial, ethnic, or political. Sometimes it is directed at practices and fields. In fact, I see special value in intellectual engagement with fields of practice whose expressed aims are appealing but which need help with the details.

Finally, we should pay attention to whether our substantive beliefs are structured so as to permit interaction and learning. The question is not (only) whether you believe in equality or liberty, in God or science. The question is how you use those ideas in your overall thinking. If, for instance, you immediately return to a few core principles, that frustrates deliberation, collaboration, and learning. It is equally damaging to drop ideas quickly in order to avoid conflict. The ideal is genuine intellectual engagement with other people, through both talk and action.

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(DeLand, Florida) In Creating Capabilities: The Human Development Approach, Martha Nussbaum proposes that human beings have ten “Central Capabilities.” The first one is: “Life. Being able to live to the end of a human life of normal length …” The remaining nine all have a similar grammar: an abstract noun or noun phrase followed by a verb in the form “being able to …” The rest of the Capabilities are: bodily health; bodily integrity; senses, imagination, and thought; emotions; practical reason; affiliation; other species; play; and control over one’s environment.

I have criticized Nussbaum for making the state ultimately (and sometimes solely) responsible for the Capabilities. She is explicit about this on p. 64, and throughout the book, she writes sentences in which the government is the subject and people are the object. For instance, immediately before she offers the list of Capabilities on p. 33, she writes, “government has the job of making people able to pursue a dignified and minimally flourishing life.”

She does, of course, support human freedom: the government must enable people to pursue their own Capabilities as they wish. Yet I would assign the government a very different role than she does in her overall theory. I would say that we the people have the obligation to ensure one another’s Capabilities. We may decide to use the government as a tool for that; it has strengths and limitations. In any case, we make the government—not in some imaginary moment of signing a social contract, but every day, in how we vote, advocate, pay taxes, educate future leaders, and generate information. In similar ways, we also make churches, neighborhoods, and families. The government is us: a subgroup of us chosen or tolerated to influence the rest of the population by the means of laws and law-enforcement. I would put the state clearly in a subsidiary position and ask pointed questions about how we are supposed to get good governments in the first place. Those questions vanish in Nussbaum’s account.

That said, there is much to recommend in the Capabilities approach. For my colleagues concerned about youth development and civic education, it provides an impressive normative framework.

Why propose a list? Nussbaum does not imagine that she can dictate policies or that her moral assumptions are necessarily right. But her list starts a conversation that we must have if we are to assess policies and communities. If you disagree with her list, you should be able to respond with objections to the components, or add extra items, and give reasons for those changes. Not making a list just ducks the central moral questions.

Why many Capabilities instead of one ultimate good, such as happiness or freedom? Because there are many dimensions of human life and they cannot be measured on a single scale.

Why Capabilities instead of goods, rights, processes, or outcomes? The argument is complex and multifaceted, but in short, Capabilities recognize individual freedom and diversity while also acknowledging the human need for tangible support. If you have a Capability of imagination, you are not obliged to use it in any particular way–or at all. But you will not develop that Capability just by being left alone: you need education, access to public art and nature, leisure time, and other supports that cost money. And nothing (such as cash or pleasure) will substitute for your using your own imagination. Thus imagination is a Capability rather than a right, a good, or a choice. (A strong argument against the Capabilities Approach would take the form of a defense of one of these other keywords.)

Why one list for every nation and culture? I’d answer  just as I did the question “Why a list?” Like individuals, members of whole cultures may dispute the contents of Nussbaum’s list. If they do, they should speak on behalf of alternatives. The deliberation about what Capabilities humans should have is a global one, and there will be disagreements. But they are disagreements about the human good. It makes no sense to say, “Bodily integrity is a Capability for you, but not for us.” That means it is not a human Capability.

See also: Putting Philosophy Back in Developmental Psychology.

The post introducing the Capabilities Approach appeared first on Peter Levine.

Nevertheless, the current has set steadily in one direction: toward democratic forms. That government exists to serve its community, and that this purpose cannot be achieved unless the community itself shares in selecting its governors and determining their policies, are a deposit of fact left, as far as we can see, permanently in the wake of doctrines and forms, however transitory the latter. They are not the whole of the democratic idea, but they express it in its political phase. Belief in this political aspect … marks a well-attested conclusion from historic facts.

– John Dewey, The Public and its Problems, chapter v

This passage connects at least three ideas: 1) a principle: government exists to serve its community; 2) a mechanism: public selection of office-holders; and 3) a factual generalization about history: it is moving toward democracy.

The usual way to connect these would be to say that people have discovered or created the moral principle of equal political power. To make this principle influential in the world, they have invented and advocated certain “doctrines and forms,” such as regular elections. As a result of their efforts, some communities are now governed by means of these mechanisms. We can use the democratic principle to the assess the actual governments of the world and will conclude that some regimes serve their communities, while others do not.

Dewey puts the elements together in a different way. He detects an underlying current, a tide in the affairs of humankind, that throws up both concrete procedures (such as regular elections) and ideals consistent with those procedures. The importance of the procedures and ideals is a fact that we can observe in the world around us. The deeper explanation is some kind of natural process of human development. I think it has a basically Hegelian form: We homo sapiens naturally associate. Because we have language, we can reflect on the forms that our association takes. Because we have huge potential, we strive to reform our associations so that they give us more scope for creativity and flourishing. Our striving makes the current flow steadily toward democratic forms.

Dewey does not want to separate ideals ["mystic faith"] from facts; and, above all, he does not want to attribute causal power to ideas.

[We] must protest against the assumption that the [democratic] idea itself has produced the the governmental practices which obtain in democratic states: General suffrage, elected representatives, majority rule, and so on. … The forms to which we are accustomed in democratic governments represent the cumulative effect of a multitude of events, unpremeditated as far as political effects were concerned and having unpredictable consequences.

Problems with this method:

1. The current is hardly steady. Indeed, when Dewey wrote these passages, most of the world was under colonial domination; and soon thereafter, most of the colonial powers fell under evil tyrannies. Why should we be confident that the current will generally or ultimately flow in a democratic direction?

2. Many ideals are facts, in the sense that they motivate and inspire human beings. That is true not only of democracy and freedom but also of nationalism, greed, and religious fanaticism. We could substitute nationalism for democracy in Dewey’s argument (above) and conclude: “That government exists to lift its own people over all the other peoples of the world, and that this purpose cannot be achieved unless a government builds a powerful and aggressive military, are a deposit of fact.  …” We must be able to use independent reason or judgment to conclude that democratic ideals are desirable, or else they are just some of the ideals that exist in the world.

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