Brian Leiter
speaker
530 appearances
2 recordings
1 series
first heard Sep 2009
last heard Sep 2010
Brian Leiter’s voice in public audio — every appearance, attributed to the second.
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Appearances
Mm-hmm.
Good, I think that's a nice articulation of of what Nissbaum is driving at.
So without a doubt, the discovery that other people share a faculty that we have contributes to the sense that we have a common humanity and might well bring us into the domain of something like recognition respect.
That is, insofar as we think our humanity gives us some kind of moral entitlements, then people who share it with us have those moral entitlements as well.
Well, but I still think that's not quite enough for Nussbaum's thought that there's a difference between mere toleration of religion and respect for religion.
Because all the common humanity story gets us is whatever recognition respect requires.
And all recognition respect may require is toleration.
Now, as I say, there there is a line of argument to be pursued there, namely that there's something else that recognition respect demands that goes beyond toleration.
And maybe that conceptual space will get filled by somebody in this dialectic.
What I still don't see is how the the common humanity story gets us to the thought that appraisal respect is the relevant moral attitude to have.
We all share lots and lots of things, right?
People all share a spectacular capacity for self-deception.
It's probably a very useful faculty in certain ways.
Ought it to be an object of
of appraisal respect.
Not obvious.
So I don't want to dispute the the sense of recognizing the common humanity of others tends to press people to think that the the the moral requirements that apply to them in virtue of their humanity have to apply to others, but that isn't going to push us beyond recognition respect.
Good.
So this uh this is an important question about the practical import of the argument.
If the argument is correct, and putting aside my dispute with Nussbaum about toleration versus respect, she agrees with me that the moral argument is for liberty of conscience, not simply liberty of religious conscience.
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