![]() Epstein’s position, however, itself is overstated. He has argued that a republican collectivist vision requires substantive criteria of the good.(56) For Epstein, procedural dialoguing structures are not sufficient for such a transformation. First, there is a commitment to deliberative government.(36) By this, Sunstein means that politics should not be about the imposition of beliefs by self-interested groups.(37) Instead, political actors are “to achieve a measure of critical distance from prevailing desires and practices, subjecting their desires and practices to scrutiny and review.”(38) The goal, then, is for citizens to deliberate in order to build a consensus as to what constitutes the common good.(39) Second, there must be a commitment to political equality.(40) This requires that all people should have equal opportunity to participate in the political process.(41) When power and wealth become unbalanced, equality is gravely endangered.(42) Third, there must be a regulative notion of universality or agreement.(43) By this, Sunstein means that the deliberative process will identify a common good.(44) Under interest group pluralism, he argues, no substantive notion of the common good can be articulated Sunstein defines four republican commitments. “Jurisgenesis,” as its translation suggests, “creates law” through dialogue so that the law is formed for the common good. Michelman does not identify the content of that good, but rather emphasizes the necessity of the dialogue by which “first men” discover and define their mutual good. They will discover shared visions of the common good. The result is the creation of self-government and a government of laws rather than individual leaders.(32) Michelman essentially argues that by requiring the “first man” to dialogue with other “first men” they will find that their interests are not as different as they originally thought. #Errand into the wilderness takaki how toIt is a procedural commitment to rational discussion via “dialogical structures.”įrank Michelman relies upon the notion of “jurisgenesis,” by which he means the disclosure of actual consensus through dialogue, to create this quest for the meaning of the common good.(30) Michelman views politics as the point where private-regarding individuals dialogue in terms of their own shared narratives to enable them to know how to live.(31) That process, he believes, will transform vice to virtue by presupposing a common set of beliefs that can be uncovered through dialogue. The heart of the revival, then, is that there must be open dialogue between citizens (particularly intellectual elites) in defining the common good. The common good, the republicans argue, can be defined by a deliberative political structure in which discussion of the good itself becomes the defining feature of politics. There must be a rethinking of our politics in order to create the room and incentives for consideration of the common good. This theme leads to the second theme of the republican revival. ![]() Interest group liberalism, the republicans argue, simply does not allow for a conversation about the public good.(28) Instead, individuals, particularly members of the judiciary and intellectual elites,(29) must replace the pursuit of self-interest with concern for the common good. The most prominent theme of the revival revolves around replacing self-interest with a notion of civic virtue. ![]() ![]() has centered on developing a notion of citizenship based in the public good. The late-twentieth century republican revival in the U.S.
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