Abstract:The argument of this paper is that the neglect of John Commons’s monetary theorising is in large part due to his contributions being insufficiently situated in his broader framework of analysis where community rights and duties are emphasised as essential features of social reality. It is further argued that the sophistication and significance of Commons’s account of money can be appreciated once it is recognised as a variant of the recently developed positioning theory of money. It is shown that the positioni… Show more
“…3 For more on Social Positioning Theory, see, for example, Cardinale and Runde (2021); Elder-Vass (2021); Faulkner and Runde (2019); Heuer and Runde (2021); C. Lawson (2017); Lawson (2016dLawson ( , 2018aLawson ( , 2018bLawson ( , 2019; Lawson and Morgan (2021); Meyenburg and Turcitu (2021); Pratten (2017Pratten ( , 2018Pratten ( , 2020; Slade-Caffarel (2020); Waller (2020). For more on the Cambridge Social Ontology Group, see Dunn and Lawson ( 2009 4 Whilst Lawson and Searle's accounts are my focus in this paper, I do not mean to imply that these are the only relevant conceptions of rights and obligations-as well as other closely related categories-as they relate to social ontology.…”
Section: Endnotesmentioning
confidence: 99%
“… For more on Social Positioning Theory, see, for example, Cardinale and Runde (2021); Elder‐Vass (2021); Faulkner and Runde (2019); Heuer and Runde (2021); C. Lawson (2017); Lawson (2016d, 2018a, 2018b, 2019); Lawson and Morgan (2021); Meyenburg and Turcitu (2021); Pratten (2017, 2018, 2020); Slade‐Caffarel (2020); Waller (2020). For more on the Cambridge Social Ontology Group, see Dunn and Lawson (2009); Faulkner et al.…”
Rights and obligations—sometimes referred to as deontology or deontic powers—are key to most contemporary conceptions of social ontology. Both Cambridge Social Ontology and the dominant analytic conception associated, most prominently, with John Searle, place rights and obligations at the centre of their accounts. Such a common emphasis has led some to consider deontology to be a point of similarity between these different theories. This is a mistake. In this paper, I show that a distinctive conception of rights and obligations underpins Cambridge Social Ontology and its social positioning theory. Moreover, I argue that a fuller understanding of the account of rights and obligations defended in Cambridge in fact reveals that it can be differentiated from other conceptions and, most importantly, Searle's, by its recognition that a practical dimension is always involved in social constitution.
“…3 For more on Social Positioning Theory, see, for example, Cardinale and Runde (2021); Elder-Vass (2021); Faulkner and Runde (2019); Heuer and Runde (2021); C. Lawson (2017); Lawson (2016dLawson ( , 2018aLawson ( , 2018bLawson ( , 2019; Lawson and Morgan (2021); Meyenburg and Turcitu (2021); Pratten (2017Pratten ( , 2018Pratten ( , 2020; Slade-Caffarel (2020); Waller (2020). For more on the Cambridge Social Ontology Group, see Dunn and Lawson ( 2009 4 Whilst Lawson and Searle's accounts are my focus in this paper, I do not mean to imply that these are the only relevant conceptions of rights and obligations-as well as other closely related categories-as they relate to social ontology.…”
Section: Endnotesmentioning
confidence: 99%
“… For more on Social Positioning Theory, see, for example, Cardinale and Runde (2021); Elder‐Vass (2021); Faulkner and Runde (2019); Heuer and Runde (2021); C. Lawson (2017); Lawson (2016d, 2018a, 2018b, 2019); Lawson and Morgan (2021); Meyenburg and Turcitu (2021); Pratten (2017, 2018, 2020); Slade‐Caffarel (2020); Waller (2020). For more on the Cambridge Social Ontology Group, see Dunn and Lawson (2009); Faulkner et al.…”
Rights and obligations—sometimes referred to as deontology or deontic powers—are key to most contemporary conceptions of social ontology. Both Cambridge Social Ontology and the dominant analytic conception associated, most prominently, with John Searle, place rights and obligations at the centre of their accounts. Such a common emphasis has led some to consider deontology to be a point of similarity between these different theories. This is a mistake. In this paper, I show that a distinctive conception of rights and obligations underpins Cambridge Social Ontology and its social positioning theory. Moreover, I argue that a fuller understanding of the account of rights and obligations defended in Cambridge in fact reveals that it can be differentiated from other conceptions and, most importantly, Searle's, by its recognition that a practical dimension is always involved in social constitution.
“…Social positioning theory has recently received a good deal of attention and has been both deployed in various contexts and subjected to significant critical analysis and comparative assessment (Lawson, 2015(Lawson, , 2016a(Lawson, , 2016b(Lawson, , 2019(Lawson, , 2022a(Lawson, , 2022b(Lawson, , 2023Cardinale & Runde, 2021;Faulkner & Runde, 2019;Lawson & Morgan, 2021;Martins, 2022;Pratten, 2017Pratten, , 2020Pratten, , 2022Slade-Caffarel, 2022). However, there are aspects of the theory that currently remain only partially elaborated and warrant a more systematic treatment.…”
The term function currently features prominently in outlines of social positioning theory but a sustained account of the view of function informing social positioning theory has yet to be supplied. In the absence of a fuller articulation of the theory's underlying view of function confusion and misinterpretation are likely to be encouraged especially among those committed to one or other of the numerous alternative accounts of function available. In this paper key features of the concept of function as it now appears in social positioning theory are identified and the similarities and differences between it and selected other views of function explored.
Social positioning theory, or an account of the human individual that it grounds, qualifies as a quantum social theory. This is an assessment that I explain and defend in the paper. It is of interest in that, in a world where increasing numbers are seeking to construct quantum social theories, it serves to help demonstrate that this goal can be achieved without giving up on meeting criteria like explanatory intelligibility or power or discarding real‐world notions like human (and other) entities. As it turns out, a central feature of the account defended and a core element of the ‘standard’ interpretation of quantum mechanics are found to stand in an interesting, unanticipated and suggestive relation to each other.
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