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Social Structures

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PROFESSOR: OK.
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So what I want to do in the first part of this lecture is
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just finish our discussion of liberty from last time,
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beginning by saying a couple of additional clarificatory
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things about the particular pages from Nozick that we
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read, and then moving on to explaining what I think is an
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important way that Nozick and Rawls are confronting one of
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the problems that each of the thinkers that we have
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addressed has confronted, namely, the problem of luck in
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determining human experience.
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And when we finish that we'll move on to the two empirical
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readings that we did for today.
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So you'll recall that in the pages of Nozick that we read,
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Nozick is concerned, first of all, to present a general
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framework for thinking about political philosophy in a
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context which prioritizes liberty and rights.
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And, in particular, in the pages that we read from
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chapter seven, concerned with articulating a view about the
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legitimacy of the ownership of property that takes as its
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principal justification only three parts.
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The first, you recall, is Nozick's discussion of the
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notion of justice in acquisition.
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And we talked last time about the conditions under which
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Nozick thinks it's legitimate for somebody
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to come to own property.
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And the basic idea there is that it is legitimate to take
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something from common stock that is unowned so long as in
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so doing one doesn't violate what Nozick
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calls the Lockean Proviso.
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That is, so long as one leaves "as much and as good for
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others."
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And we considered two objections to that view.
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One, the idea that there's a kind of unzipping that occurs
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that makes even the first acquisition illegitimate if
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the property ultimately runs out.
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And the second based on the problem of the commons, that
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regardless there's going to be a time at which somebody
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appears to be disadvantaged by another taking ownership, and
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talked about Nozick's responses to them.
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And it's my hope that in sections this week you'll have
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a chance to think through whether those responses are
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legitimate.
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We looked next at Nozick's views on justice in transfer,
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which are basically that any transfer that two people are
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willing to engage in is a legitimate sort of transfer.
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It is an illegitimate restriction on people's
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freedom, on Nozick's view, to restrict what it is that you
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are permitted to do with your property.
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But Nozick recognizes--
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and we didn't get to this in our lecture on Tuesday--
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