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(ACS) approach as broadly republican, concerned with individual and collective self-government by those who have a stake in the polity's future because of the circumstances of their lives. “Citizens are stakeholders in a democratic political community insofar as their autonomy and well-being depend not only on being recognized as a member in a particular polity, but also on that polity being governed democratically” (p. 41). Thus the essay

in Democratic inclusion

the ‘metaphysics of music’. Music is the crucial component in a metaphysical conception of aesthetic autonomy. The reason for Schopenhauer’s elevation of music is that, unlike other forms of art, music is non-representational and thus is least bound to the world of appearance that can be grasped in concepts. Music has the status of the ‘true general language’: it ‘does not talk of things, but rather of nothing but well-being and woe, which are the sole realities for the Will’ (V p. 507). Words take one into the realm of concepts and abstractions; absolute music, on

in Aesthetics and subjectivity

’s ultimate aim necessarily affect the viability of his conception of language, and thence his conception of music. The way Hegel relates text and music can suggest how. For Hegel the text which accompanies music or which music accompanies ‘gives certain ideas and thereby tears consciousness away from that more 230 Aesthetics and subjectivity dreamy element of feeling without ideas’ (Hegel 1965 II p. 306). – He does insist, though, that the music must also retain its own autonomy and not just be there in the service of a content dictated by the text. He considers

in Aesthetics and subjectivity
Kant

it. The idea of the postulated ‘supersensuous substrate’, in which freedom and necessity harmonise, relies on the possibility, based on feeling, of the ‘subjective purposiveness of nature for the power of judgement’ (B p. 237, A p. 234). What Kant is looking for, then, is an indication of the role of the freedom of rational beings in the system of nature. The purpose of beauty Kant’s attempts to come to terms with the ‘supersensuous substrate’ of the subject’s relationship to the object threaten to invalidate the boundary between law-bound nature and the autonomy

in Aesthetics and subjectivity

if the link between individual autonomy and collective self-government need not imply that citizens have a duty to participate actively in the political life of the polity, it does imply that they must have the opportunity to do so. But this opportunity in turn depends on their capacity to participate. The citizenship status of minor children or cognitively disabled persons might then be in jeopardy

in Democratic inclusion

system that (mostly) slots individuals into one or two but not all of many different polities. It takes account of movement among states, liberal autonomy values, the continued dominance of territorially based governance and the possibility (up to a point) of non-territorial identity. Stakeholder citizenship promises a taste that's just right for the new world. The key, of course, is how the stake behind stakeholder

in Democratic inclusion
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An epilogue

Bauhaus (or of Europe/West at large), it is the experiments of Gaganendranath – and, in a different way, those of Sunayani – that appear as an inaugural moment of the modernist idiom in Indian art. None of this involved a mere imitation of European modernism. Actually, discussed as part of the quest for “artistic autonomy” in the modernist journals of the day, in Gaganendranath’s work, “a dynamic, fluid

in Subjects of modernity

stakeholder (ACS) principle as the main plank of his theory of democratic inclusion, with AAI and ASC both relegated to supporting roles. The best succinct statement of ACS is found in another of his papers: “Those and only those individuals have a claim to membership whose individual autonomy and well-being is linked to the collective self-government and flourishing of a particular polity” (Bauböck 2015 : 825). 8 Since this principle is

in Democratic inclusion
Open Access (free)

foregrounded in contemporary neo-republican theories can be interpreted in different ways. Some, like Philip Pettit, put more emphasis on people's interests in protection of their rights by the government to which they are subjected, while others, such as Habermas, Lovett and Honohan herself, emphasize relations of interdependence and the connection between individual and collective autonomy. “There seem, then, to be two alternatives in considering non

in Democratic inclusion
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A pluralist theory of citizenship

secure their basic rights and freedoms. This is at least true for all liberal versions of democracy under the rule of law. Government is by its very nature coercive. The ASC principle captures the idea that the democratic legitimacy of government coercion depends on securing equal liberties for all whose autonomy it restricts. This principle differs from AAI in important ways. First, it distinguishes between those who are

in Democratic inclusion