The Unknowers: How Strategic Ignorance Rules the World
by Linsey McGoey · 14 Sep 2019
And yet the importance of this insight hasn’t really pierced political theory. Philosophers will point to American political philosopher John Rawls’ notion of a ‘veil of ignorance’ (I introduce the concept in the next chapter) as evidence that the unknown can be a fruitful academic tool for understanding why some people have
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used the word ‘ignorance’ to understand the utility of unknowing, including Rawls’ concept of the ‘veil of ignorance’ and political scientist Anthony Downs’ notion of ‘rational ignorance,’ both of which were developed in the mid-20th century. The veil of ignorance is a thought experiment Rawls developed to consider whether most people would prefer more egalitarian
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societies if they had the choice. When arguing from behind a Rawlsian ‘veil of ignorance’ people are asked to consider if they would condone practices like slavery if it is impossible for them to ever know whether they or their
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about rational ignorance that she discovered long before me. Political scientists do this all the time: Downs’ principle of ignorance or Rawls’ principle of the veil of ignorance. It’s usually the names of men. But I think there is a historical rationale, a scholarly rationale, and quite unexpectedly, a somewhat serendipitous poetic
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, 222–3, 304 race realism, 48 racial exploitation, 304 racism, 45, 48, 84–7, 319 Rampell, Catherine, 171, 217 rational ignorance, 46–7 Rawls, John, ‘veil of ignorance’, 8–9, 46 Reagan, Ronald, 68 reckless ignorance, 54–6, 235, 304 regulation: Adam Smith legacy, 20–1, 121, 126–7, 136–7, 140–1
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Department of Justice, 102, 238, 252, 261 Unser, Bobby, 242–3 unwitting ignorance, 42, 122–3 useful unknowns, 51–6, 257, 277 utilitarianism, 8, 155 ‘veil of ignorance’, 8–9, 46 Viner, Jacob, 300, 302–3 Vinson and Elkins, 235 Vioxx, 258–62 von Eschenbach, Andrew, 273 voter ignorance: Brexit, 82–3, 89
Anarchy State and Utopia
by Robert Nozick · 15 Mar 1974 · 524pp · 146,798 words
class position or social status, or his natural assets and abilities, his strength, intelligence, and so forth. The principles of justice are chosen behind a veil of ignorance. This ensures that no one is advantaged or disadvantaged in the choice of principles by the outcome of natural chance or the contingency of social
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historical principle, it seems, could be agreed to in the first instance by the participants in Rawls’ original position. For people meeting together behind a veil of ignorance to decide who gets what, knowing nothing about any special entitlements people may have, will treat anything to be distributed as manna from heaven. bd
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not lead them to select the entitlement principle. The nature of the decision problem facing persons deciding upon principles in an original position behind a veil of ignorance limits them to end-state principles of distribution. The self-interested person evaluates any non-end-state principle on the basis of how it works
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to accept Rawls’ theory and his construal of the problem as one of which principles would be chosen by rational self-interested individuals behind a veil of ignorance, unless we were sure that no adequate historical-entitlement theory was to be gotten. Since Rawls’ construction doesn’t yield a historical or entitlement conception
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is difficult to formulate the requisite criterion of depth. Lest this appear lame, let us add that as Rawls states the root idea underlying the veil of ignorance, that feature which is the most prominent in excluding agreement to an entitlement conception, it is to prevent someone from tailoring principles to his own
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advantage, from designing principles to favor his particular condition. But not only does the veil of ignorance do this; it ensures that no shadow of entitlement considerations will enter the rational calculations of ignorant, nonmoral individuals constrained to decide in a situation
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reflecting some formal conditions of morality. bf Perhaps, in a Rawls-like construction, some condition weaker than the veil of ignorance could serve to exclude the special tailoring of principles, or perhaps some other “structural-looking” feature of the choice situation could be formulated to mirror
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at a process P for generating principles of justice. This process P involves people in the original position agreeing to principles of justice behind a veil of ignorance. According to Rawls, any principles emerging from this process P will be the principles of justice. But this process P for generating principles of justice
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one way we should mention whereby even more egalitarian principles might be gotten from Rawls’ original position. Rawls imagines rational self-interested persons behind a veil of ignorance choosing principles to govern their institutions. He further imagines, in the third part of his book, that when raised in a society which embodies these
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endowments. In this way the fact that natural endowments are arbitrary from a moral point of view would help to impose and to justify the veil of ignorance. But how does it do this; why should knowledge of natural endowments be excluded from the original position? Presumably the underlying principle would be that
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ones. bf Someone might think entitlement principles count as specially tailored in a morally objectionable way, and so he might reject my claim that the veil of ignorance accomplishes more than its stated purpose. Since to specially tailor principles is to tailor them unfairly for one’s own advantage, and since the question
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of the entitlement principle is precisely the issue, it is dif ficult to decide which begs the question: my criticism of the strength of the veil of ignorance, or the defense against this criticism which I imagine in this note. bg The difference principle thus creates two conflicts of interest: between those at
Living With the Himalayan Masters
by Swami Rama · 1 Jan 1978
firmly on the physical.” This awareness is developed through two methods. The first is the integration of meditation with action. Through meditation one tears the veil of ignorance; he thus realizes his true self, which is the very self of all. Through selfless and loving actions one relates creatively with others. The second
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that sound which is called anahata nada (inner sound). This flows through the vocal cords and is called music. Kabir says, “O sadhu, lift the veil of ignorance and you’ll be one with the Beloved. Light the lamp of love in the inner chamber of your being and you will meet the
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absolute Reality everything is in vain. Ordinary men regard certain aspects of life as mysterious or mystical, but such mysteries are easily solved when the veil of ignorance is removed. The technique of dying is not known to the modern scientists, but in yoga science such techniques are described and imparted to those
The Moral Landscape: How Science Can Determine Human Values
by Sam Harris · 5 Oct 2010 · 412pp · 115,266 words
called this novel starting point “the original position,” from which each person must judge the fairness of every law and social arrangement from behind a “veil of ignorance.” In other words, we can design any society we like as long as we do not presume to know, in advance, whether we will be
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really an alternative to thinking about the actual consequences of our behavior? How would we feel if, after structuring our ideal society from behind a veil of ignorance, we were told by an omniscient being that we had made a few choices that, though eminently fair, would lead to the unnecessary misery of
The Problem of Political Authority: An Examination of the Right to Coerce and the Duty to Obey
by Michael Huemer · 29 Oct 2012 · 577pp · 149,554 words
and indeed of any other personal information about themselves, including their race, sex, religion, social class, and so on.16 This condition, known as the ‘veil of ignorance’, prevents the parties from tailoring the chosen political principles to their own advantage; being ignorant of what one’s position in society will be, one
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, the disagreement between anarchists and statists about the necessity of government.27 There is no reason for thinking that this disagreement would evaporate behind the veil of ignorance, because Rawls has given no reason for thinking that those who in fact hold either of these views do so only because they are relying
The Cult of Smart: How Our Broken Education System Perpetuates Social Injustice
by Fredrik Deboer · 3 Aug 2020 · 236pp · 77,546 words
the facts where they lead, a better world is possible—most of all for those at the bottom of the performance spectrum. SEVEN Before the Veil of Ignorance To build a vision for a better future, it’s necessary to unpack a lot of our current philosophical baggage. Because beneath the placid surface
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in terms of their ability to secure the good life. Few ideas have had as much resonance in that debate as the concept of the veil of ignorance. The idea, developed by the eminent liberal philosopher John Rawls, asks us to imagine that we are ignorant of all of our individual demographics and
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the alternative was abject misery. But the average person would probably want to play safer percentages. It’s easy to see the appeal of the veil of ignorance concept for progressives. By putting us in a state of identity-lessness, we can better recognize the evils of racism, sexism, and homophobia. No one
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natural assets as an impediment to achieving social equality would militate against our basic concepts of just deserts. But as influential as Rawls and his veil of ignorance have been, the idea that inherent talent can be an impediment along with racism, sexism, and the depravations of social class never really took. The
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social sorting and economic reward that doles out riches and poverty based in large measure on that which we cannot control? Think again of the veil of ignorance. Who would endorse meritocracy if “merit” depends so heavily on chance? What our system has created is a new kind of aristocracy, one hardly less
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chapter. Not Whether We Are Equal, But How We Are Equal From a moral point of view, the modern science of genetics essentially makes the veil of ignorance real: the “veil” is our lack of consciousness before our birth. None of us can choose who our biological parents are, and (to date) no
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, Kathryn Paige Harden, Richard E. Nisbett, “Charles Murray Is Once Again Peddling Junk Science About Race and IQ,” Vox, May 18, 2017. SEVEN: BEFORE THE VEIL OF IGNORANCE 1. John Rawls, A Theory of Justice, revised edition (Cambridge, MA: Harvard University Press, 2009), 118. 2. Carl N. Degler, In Search of Human Nature
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opportunity and Medicare for All on negative and positive liberty and social inequality and social mobility and student loan debt forgiveness and universal childcare and veil of ignorance ProPublica pseudoscience and behavioral genetics eugenics phrenology pseudoscientific racism public schools, blame placed on Purdue University “race realism” race science racial achievement gaps racism Act
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Racism (ANSWER) and aspirations to winning and behavioral genetics durability of and equality of opportunity pseudoscientific racism and “race realism” scientific racism structural racism and veil of ignorance Rand Education Rawls, John Reeves, Richard reform. See education reform movement reforms, realistic elimination of charter schools loosening standards lowering legal dropout age reduced focus
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schools and labor force participation rate and universal basic income universal basic income (UBI) universal childcare University of Rhode Island (URI) untalented students untalented teachers veil of ignorance definition of and equality of opportunity and meritocracy vocational education voting rights wage gaps Waiting for Superman (documentary) war Afghanistan war anti-war movements Iraq
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Great Lie Four: Schools, Where the Talent Gap Has Teeth Five: Does School Quality Matter? Not Really Six: The Whims of Nature Seven: Before the Veil of Ignorance Eight: Realistic Reforms Nine: A World to Win Epilogue Acknowledgments Notes Index About the Author Copyright First published in the United States by All Points
Libertarian Idea
by Jan Narveson · 15 Dec 1988 · 371pp · 36,271 words
the Rawlsian version the “social contract” is an idealization. It “takes place” in very remarkable circumstances: the contractors are behind, as he puts it, a “veil of ignorance”, 132 which prevents them from knowing anything about themselves in particular. They know only generalities about people but have no idea which person they themselves
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behind-the-veil person look uncomfortably like Plato‟s philosopher king, say? And if not, why not? Actually, there are two ways of understanding the “veil of ignorance” idea: what we might call the “theoretically dispensable” and the “theoretically indispensable” versions. In the former understanding, the veil idea is only a metaphor for
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same result. The question is, though: in what sense of „impartial‟ may impartiality be “imposed”? For people are not impartial. But the “people” behind the veil of ignorance are—they can‟t help but be, for they have no selves to be partial to! In the dispensable version of the veil, it is
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them myself is, after all, obviously “partial”, right? And justice is impartial, right? So . . . 133 Clearly, we must reject this latter, strong interpretation of a “veil of ignorance” device. And since the temptation to interpret it that way is virtually irresistible, we shall avoid it by dispensing with it altogether. We will, in
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Kai Nielsen and Roger Shiner, eds.. New Essays on Contract Theory, Canadian Journal of Philosophy Supplementary Vol. 3 (1977): 137-152, esp. sec. iv, “The Veil of Ignorance,” pp. 148ff. 4. Rawls has an interesting list: see A Theory of Justice, ch. 23, “The Formal Constraints of the Concept of Right.” 5. See
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as the interpersonal authoritative rule for governing their interactions. But why would they do so? If we could introduce a constraint such as Rawls‟s Veil of Ignorance, of course, then we would indeed be on the rails to utilitarianism, 9 but this use of the veil is, as I have pointed out
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the chicken of happiness, rather than vice versa.10 Finally, let us agree on another point. Whenever we are in realworld situations closely resembling a “veil of ignorance” in some respects, then a utilitarian solution is likely to be a good one. Suppose that some system must be devised for catering to the
Darwin's Dangerous Idea: Evolution and the Meanings of Life
by Daniel C. Dennett · 15 Jan 1995 · 846pp · 232,630 words
in Rawls' scenario, designed to ensure that undue selfishness among the participants in this exercise in reflection cancels itself out, is what he calls the "veil of ignorance." Everyone gets to vote on a favored design of society, but when you decide which society you would be happy to live in and give
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a surgeon or a street-sweeper or a soldier; you don't get to find out until after you have voted. Choosing from behind the veil of ignorance ensures that people will give due consideration to the likely effects, the costs and benefits, for all the citizenry, including those worst off. Rawls' theory
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normal cooperation in the strongly shared fate of somatic-line cells is analogous to the cooperation Bawls tried to engineer behind the veil of ignorance. He calls this, aptly, the "Darwinian Veil of Ignorance." Your sex cells (sperm or ova) are formed by a process unlike that of normal cell division or mitosis. Your sex cells
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gained by selfish competition among their "fellow" genes. That, at any rate, is the usual arrangement. There are special occasions, however, on which the Darwinian Veil of Ignorance is briefly lifted. We have already noted them; they are the cases of "meiotic drive" or "genomic imprinting" (Haig and Grafen 1991, Haig 1992) we
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day of the split. The similarity to the genetic rules of meiosis could hardly be more complete. [Wilson and Sober 1994, p. 604.] The Darwinian Veil of Ignorance in action! But it is not enough, all by itself, to ensure group solidarity, since human beings, even those who have lived their entire lives
Big Data and the Welfare State: How the Information Revolution Threatens Social Solidarity
by Torben Iversen and Philipp Rehm · 18 May 2022
public system of social insurance. With the ICT revolution, however, information has increasingly divided public opinion on many social insurance issues. Using Rawls’s (1971) “veil of ignorance” metaphor, the data revolution has raised the veil and allowed people to see more clearly whether they are likely to lose or gain from public
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very simple way of expressing this general insight is that class conflict increases with information. Behind the veil of ignorance, everyone can agree that a robust level of public insurance is a good thing; without the veil of ignorance, there is disagreement about the level of public insurance (and potentially also its public nature). Even if
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very simple way of expressing this general insight is that class conflict increases with information. Behind the veil of ignorance, everyone can agree that a robust level of public insurance is a good thing; without the veil of ignorance, there is disagreement about the level of public insurance (and potentially also its public nature). Even if
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very simple way of expressing this general insight is that class conflict increases with information. Behind the veil of ignorance, everyone can agree that a robust level of public insurance is a good thing; without the veil of ignorance, there is disagreement about the level of public insurance (and potentially also its public nature). Even if
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benefits. Of course, the assumption of average risk is not realistic, but it highlights a key insight in Rawls’s theory of justice: behind the veil of ignorance, most will go along with some equalization of income. Finally, because insurance is welfare-enhancing and because many employers depended on workers making risky investments
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mandatory risk pooling did not come about for efficiency reasons – as economists tend to imply – but instead for reasons of distributive politics. Under the proverbial “veil of ignorance” (Rawls 1971) – in times of uncertainty or in low-information environments – a majority of risk-averse citizens have an economic interest in publicly provided social
The Genetic Lottery: Why DNA Matters for Social Equality
by Kathryn Paige Harden · 20 Sep 2021 · 375pp · 102,166 words
class in political philosophy. The most famous version of this thought experiment was proposed by the philosopher John Rawls, who imagined something called “the veil of ignorance.” Behind the veil of ignorance,31 no one knows his place in society, his class position or social status; nor does he know his fortune in the distribution of
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life, or even the special features of his psychology such as his aversion to risk or liability to optimism or pessimism. The point of the veil of ignorance is to imagine a hypothetical situation in which everyone is on an equal footing and so can come to a fair agreement about the principles
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gets to do what and who gets to have what? Rawls argued that two principles would emerge from the fair agreement of people behind the veil of ignorance: Each person has an equal right to a fully adequate scheme of equal basic liberties which is compatible with a similar scheme of liberties for
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school, are the consequence of a series of lucky breaks for which you can take no credit. Now, take the Rawlsian thought experiment about the veil of ignorance seriously, and consider: What sort of society would you want if you didn’t know what the outcome of the genetic lottery was going to
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those least advantaged, 251–255; using genetic information for equity, not exclusion, 242–246; using genetic information to improve opportunity, not classify people, 235–242; veil of ignorance and, 251–255 anti-eugenic project, 20 antiracism, 89–93, 232 Appelbaum, Paul, 197 attachment, 97 autism spectrum disorders (ASDs), 27–28, 63, 228–229
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, 62, 202, 203, 234 twin studies, 117–121, 200–202 UK Biobank, 128, 181 Unger, Roberto Mangabeira, 20 unskilled versus skilled workers, 5–6, 209 veil of ignorance, 251–252 Visscher, Peter, 114–115 Wall Street Journal, 38, 205 Warner, John, 175 War on Cops, The, 205 Warren, Elizabeth, 205–206 Washington, Harriet
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