By R. Yeoman
This e-book is a well timed revival of the social and political value of significant paintings, which explores a philosophy of labor dependent upon the price of meaningfulness and argues for the establishment of a brand new politics of meaningfulness.
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Additional resources for Meaningful Work and Workplace Democracy: A Philosophy of Work and a Politics of Meaningfulness
Vital interests are reasons which lie behind our ‘non-instrumental desires’ (ibid: 64), where an interest ‘deﬁnes the range and type of activities and experiences that partly constitute a meaningful, worthwhile life, and it deﬁnes the nature of their worth’ (ibid: 76). This means that harm is not to be understood simply in terms of thwarted desire satisfaction. Instead, harm arises when the unavoidable interests a person has in her life being a certain way are ignored or misrecognised, independent of whether or not her desires have been met.
Liberal perfectionism and a politics of meaningfulness Adopting institutional guarantees for the content of work breaks with liberal neutrality, but this does not entail that the state is entitled to impose a perfectionist notion of work upon its members. Rather, several writers have identiﬁed that it is possible for a meaningful work ideal to operate within a framework of liberal perfectionism (Roessler, 2012; Keat, 2006, 2009b; Hsieh, 2008; Muirhead, 2004),8 which Dzur (1998) describes as ‘an effort to escape the shortcomings of the predominant liberal conception of the state as neutral in matters of lifechoices without falling into the overreaching perfectionism of neoconservative writings’ (ibid: 668; cf.
Hurka (1993) calls this the problem of asymmetry where ‘governments can provide necessary but not sufﬁcient conditions for the realization of good lives’ (Dzur, 1998: 677). In defending perfectionism, Hurka (1993) says that seeking the fulﬁlment of one’s human potential requires the deliberate engagement of one’s own self in projects and persons: it ‘involves doing things, forming goals and realizing them in the world. And each person’s doing must be largely her own, reﬂecting her energy and commitment’ (ibid: 64).