By Andrei Marmor
Social conventions are these arbitrary principles and norms governing the numerous behaviors we all interact in each day with out unavoidably brooding about them, from shaking fingers whilst greeting a person to compelling at the correct part of the line. during this e-book, Andrei Marmor bargains a pathbreaking and complete philosophical research of conventions and the jobs they play in social lifestyles and useful cause, and in doing so demanding situations the dominant view of social conventions first laid out by way of David Lewis.
Marmor starts off by way of giving a common account of the character of conventions, explaining the diversities among coordinative and constitutive conventions and among deep and floor conventions. He then applies this research to provide an explanation for how conventions paintings in language, morality, and legislations. Marmor essentially demonstrates that many very important semantic and pragmatic features of language assumed via many theorists to be traditional are in reality now not, and that the function of conventions within the ethical area is strangely advanced, taking part in generally an auxiliary and supportive position. Importantly, he casts new gentle at the traditional foundations of legislation, arguing that the excellence among deep and floor conventions can be utilized to respond to the regular objections to criminal conventionalism.
Social Conventions is a much-needed reappraisal of the character of the principles that keep an eye on nearly each element of human conduct.
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Extra info for Social Conventions: From Language to Law (Princeton Monographs in Philosophy)
Sample text
In chapter 2 I explain in greater detail why the rules of chess are conventional, and I also discuss the ways in which conventions tend to be codified and how codification affects the conventionality of the relevant practice. For now, chess is really just one possible example; if you have doubts about the conventionality of chess, think about other cases, like practices of etiquette, various social rituals, conventions of artistic genres (discussed below), etc. 24 chapter one driving with others.
The reasons for participating in a conventional practice crucially depend on the fact that the practice is there and its rules actually followed by the relevant population. ” 42 chapter two relevant population), there is no social practice. To the extent that anyone has a reason to participate, the reason partly depends on the fact that it is the practice that actually exists. The combination of these two facts explains why constitutive rules of such practices are arbitrary, and thus conventional.
30 chapter one needs here, namely, the idea of some reciprocity, or conditional acceptance. ) The second way in which we can make sense of the idea that there are situations that we can treat as if there was an agreement is a moral construal. Sometimes we think that people are under an obligation to φ even in the absence of an agreement (or consent) on their part to φ, because we are entitled to treat them as if they had agreed to φ. What those situations are, and how to explain this kind of justification, is a familiar and daunting challenge to many moral philosophers, but we need not go into this here.