Martha Nussbaum’s Capabilities Approach: From Aristotle to Global Justice (Hold on to Your Hats!)
(Lecture Begins – Upbeat, slightly dramatic music fades)
Good morning, class! Or good afternoon, good evening, good whenever-you’re-watching-this-and-hopefully-not-too-distracted-by-cat-videos! Today, we’re diving headfirst into the vibrant and sometimes surprisingly controversial world of Martha Nussbaum’s Capabilities Approach. Buckle up, because we’re about to go on a philosophical rollercoaster ride that involves ancient Greeks, modern-day development challenges, and the burning question: what really constitutes a good life?
(Slide 1: Title Slide – Image: A diverse group of people reaching for the sky together)
Martha Nussbaum’s Capabilities Approach: Examining Her Focus on Human Capabilities and Their Role in Justice and Development.
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(Slide 2: Introduction – Image: A cartoon lightbulb)
I. Introduction: Beyond GDP – Why We Need a New Way to Think About Justice
For decades, the dominant way to measure a country’s progress was (and often still is) Gross Domestic Product (GDP). Think of GDP as the economic equivalent of that one kid in high school who only bragged about their SAT scores. Sure, impressive, but does it really tell you anything about their character, their relationships, or their ability to, you know, parallel park?
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GDP tells you how much money a country is making, but it doesn’t tell you anything about how that money is distributed, whether people are happy, healthy, or have the opportunity to live fulfilling lives. It’s like judging the success of a dinner party solely on the cost of the food, ignoring whether anyone actually enjoyed themselves.
This is where Martha Nussbaum comes in, like a philosophical superhero wielding the power of "capabilities" to challenge the GDP status quo. She argues that focusing solely on economic growth is not only inadequate but also morally bankrupt. We need a better measure of human flourishing, one that acknowledges the inherent dignity and potential of every individual.
(Slide 3: The Problem with GDP – Image: A stark graph showing GDP rising while social inequality widens)
The Problems with GDP as a Measure of Progress:
- Ignores Inequality: A rising tide doesn’t lift all boats equally.
- Doesn’t Account for Well-being: Money can’t buy happiness (though it can buy a jet ski, which is arguably close).
- Neglects Social and Political Rights: You can be rich and still oppressed.
- Ignores Environmental Degradation: We can’t eat money (yet!).
- Focuses on Averages, Hiding Disparities: Imagine saying everyone is healthy because the average lifespan is 70, even though many die much younger.
(Slide 4: Who is Martha Nussbaum? – Image: A picture of Martha Nussbaum looking thoughtful and slightly amused)
II. Martha Nussbaum: The Philosopher Queen (Okay, Professor!)
Martha Nussbaum is a renowned philosopher and legal scholar. She’s a force of nature, a prolific writer, and a powerful advocate for social justice. Think of her as a philosophical rock star, but instead of throwing guitars, she throws insightful arguments about ethics and political philosophy.
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She’s deeply influenced by Aristotle’s ethics, which emphasizes the importance of living a virtuous and fulfilling life. She also draws inspiration from Amartya Sen, a Nobel laureate economist who pioneered the capabilities approach.
Nussbaum’s work spans a wide range of topics, including:
- Justice and Equality: Ensuring everyone has the opportunity to thrive.
- Human Rights: Protecting fundamental freedoms and dignity.
- Political Emotions: Recognizing the role of emotions in political life.
- Animal Rights: Extending ethical consideration to non-human animals.
(Slide 5: Aristotle and the Roots of the Capabilities Approach – Image: A bust of Aristotle)
III. The Aristotelian Foundation: Living the Good Life
Nussbaum’s Capabilities Approach is deeply rooted in Aristotle’s concept of eudaimonia, often translated as "flourishing" or "living well." Aristotle believed that the ultimate goal of human life is to achieve eudaimonia by developing our capacities and living a life of virtue.
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Think of it like this: Aristotle believed that we all have certain potentialities, like a seed that has the potential to grow into a magnificent tree. Eudaimonia is achieved when we nurture those potentialities and live a life that is both meaningful and fulfilling.
For Aristotle, virtue is not just about following rules; it’s about developing good character traits that enable us to make wise choices and live well. This involves cultivating virtues like courage, justice, temperance, and wisdom.
Nussbaum takes this Aristotelian idea and applies it to the context of global justice and development. She argues that governments have a responsibility to create the conditions that enable their citizens to develop their capabilities and live flourishing lives.
(Slide 6: The Core Idea: What are Capabilities? – Image: A diverse range of people engaged in various activities: learning, working, creating, caring.)
IV. Defining Capabilities: What People are Actually Able to Do
So, what exactly are capabilities?
A capability is the real freedom or opportunity that a person has to achieve valuable functionings.
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Let’s break that down:
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Functionings: These are the things that people actually do or are in their lives. Examples include being healthy, being educated, participating in political life, having meaningful relationships, and experiencing joy. Think of it as the concrete realization of a capability.
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Capabilities: These are the opportunities or freedoms that people have to achieve those functionings. A capability is not just about having the potential to do something; it’s about having the real opportunity to do it.
Think of it like this: you might have the potential to be a concert pianist, but if you don’t have access to a piano, lessons, or the time to practice, you don’t have the capability to become one.
Table 1: Functionings vs. Capabilities
| Feature | Functioning | Capability |
|---|---|---|
| Definition | What a person actually does or is in life. | The real opportunity or freedom to achieve valuable functionings. |
| Example | Being well-nourished. | Having access to sufficient food and the knowledge to make healthy choices. |
| Focus | The outcome, the state of being. | The potential, the opportunity, the freedom to achieve that outcome. |
| Key Question | What is this person actually doing or being? | What is this person truly able to do or be, given their circumstances? |
(Slide 7: The Central Human Capabilities – Image: A beautiful, diverse world map)
V. Nussbaum’s List: The 10 Central Human Capabilities
Nussbaum has developed a list of 10 central human capabilities that she believes are essential for a flourishing life. This list is not meant to be exhaustive or definitive, but rather a starting point for thinking about what people need to live with dignity and respect.
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Here’s a quick rundown:
- Life: Being able to live to the natural end of a human life; being able to live a life not so reduced as to not be worth living.
- Bodily Health: Being able to have good health, including reproductive health; being adequately nourished; being able to have adequate shelter.
- Bodily Integrity: Being able to move freely from place to place; being secure against violent assault, including sexual assault and domestic violence; having opportunities for sexual satisfaction and for choice in matters of reproduction.
- Senses, Imagination, and Thought: Being able to use the senses, to imagine, think, and reason – and to do these things in a way informed and cultivated by an adequate education, including, but by no means limited to, literacy and basic mathematical and scientific training. Being able to use imagination and thought in connection with experiencing and producing works and events of one’s own choice, religious, literary, musical, and so forth. Being able to use one’s mind in ways protected by guarantees of freedom of expression with respect to both political and artistic speech, and freedom of religious exercise. Being able to have pleasurable experiences and to avoid non-beneficial pain.
- Emotions: Being able to have attachments to things and people outside ourselves; being able to love those who love and care for us, to grieve at their absence; in general, to love, to grieve, to experience longing, gratitude, and justified anger; not having one’s emotional development blighted by fear and anxiety. (Supporting this capability means supporting forms of human association that can be shown to be crucial in their development.)
- Practical Reason: Being able to form a conception of the good and to engage in critical reflection about the planning of one’s life. (This entails protection for the liberty of conscience and freedom of religious observance.)
- Affiliation: (A) Being able to live with and toward others, to recognize and show concern for other human beings, to engage in various forms of social interaction; being able to imagine the situation of another. (Protecting this capability means protecting institutions that constitute and nourish such forms of affiliation, and also protecting the freedom of assembly and political speech.) (B) Having the social bases of self-respect and non-humiliation; being able to be treated as a dignified being whose worth is equal to that of others. This entails provisions of non-discrimination on the basis of race, sex, sexual orientation, ethnicity, religion, caste, or national origin.
- Other Species: Being able to live with concern for and in relation to animals, plants, and the world of nature.
- Play: Being able to laugh, to play, to enjoy recreational activities.
- Control over One’s Environment: (A) Political: Being able to participate effectively in political choices that govern one’s life; having the right of political participation, protections of free speech and association. (B) Material: Being able to hold property (both land and movable goods); having the right to seek employment on an equal basis with others; having freedom from unwarranted search and seizure.
(Table 2: Nussbaum’s 10 Central Human Capabilities (Summarized))
| Capability | Description | Example of Deprivation |
|---|---|---|
| Life | Living a full and complete life. | Premature death due to preventable diseases or violence. |
| Bodily Health | Having good health, nutrition, and shelter. | Malnutrition, lack of access to healthcare, homelessness. |
| Bodily Integrity | Being secure and free from violence. | Sexual assault, domestic violence, lack of freedom of movement. |
| Senses, Imagination, Thought | Being able to use one’s senses, imagination, and reason; having adequate education. | Lack of access to education, censorship, suppression of artistic expression. |
| Emotions | Being able to form attachments and experience a full range of emotions. | Emotional neglect, trauma, lack of social support. |
| Practical Reason | Being able to form a conception of the good and plan one’s life. | Restrictions on freedom of conscience, religious persecution. |
| Affiliation | Being able to live with and toward others; having social bases of self-respect. | Discrimination, social exclusion, lack of community support. |
| Other Species | Being able to live with concern for animals and the natural world. | Environmental degradation, animal cruelty. |
| Play | Being able to laugh, play, and enjoy recreational activities. | Lack of leisure time, restrictions on play, lack of access to recreational facilities. |
| Control over Environment | Being able to participate in political life and hold property. | Lack of political participation, economic exploitation, lack of access to resources. |
(Slide 8: Thresholds and the Importance of a Minimum – Image: A visual representation of a ladder, with each rung representing a capability and a threshold that must be reached.)
VI. Thresholds and the Importance of a Minimum
Nussbaum argues that each of these capabilities has a certain threshold level. This means that people need to achieve a certain minimum level of each capability in order to live a life of dignity and respect. It’s not enough to just have some access to healthcare; people need adequate healthcare. It’s not enough to just have some education; people need adequate education.
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The government’s role is to ensure that all citizens have the opportunity to reach these threshold levels of capabilities. This means providing access to education, healthcare, social security, and other essential services.
(Slide 9: The Role of Government – Image: A symbolic representation of a government building supporting diverse communities.)
VII. The Role of Government: Enabling Capabilities
Nussbaum believes that governments have a positive obligation to promote the capabilities of their citizens. This is not just about protecting negative freedoms (freedom from interference); it’s about ensuring that people have the positive freedom (freedom to) live flourishing lives.
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This means that governments need to:
- Guarantee Basic Rights: Protect fundamental freedoms like freedom of speech, freedom of religion, and freedom of assembly.
- Provide Essential Services: Ensure access to education, healthcare, and social security.
- Promote Economic Opportunity: Create a level playing field so that everyone has the opportunity to succeed.
- Combat Discrimination: Eliminate discrimination on the basis of race, sex, sexual orientation, ethnicity, religion, caste, or national origin.
(Slide 10: Criticisms of the Capabilities Approach – Image: A cartoon character scratching their head in confusion)
VIII. Criticisms and Challenges: Is This Too Idealistic?
The Capabilities Approach is not without its critics. Some common criticisms include:
- Paternalism: Some argue that the list of central human capabilities is paternalistic and imposes a Western view of the good life on other cultures.
- Vagueness: Others argue that the concept of capabilities is too vague and difficult to measure.
- Implementation: Some critics question how the Capabilities Approach can be effectively implemented in practice.
- Cultural Relativism: The list is sometimes accused of being culturally biased, imposing Western values on diverse cultures.
- Individual vs. Collective: Critics sometimes question whether the approach adequately addresses collective well-being or focuses too much on individual capabilities.
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Nussbaum has responded to these criticisms by arguing that her list of capabilities is meant to be a framework for discussion, not a rigid set of requirements. She also emphasizes the importance of cultural sensitivity and democratic deliberation in determining how to implement the Capabilities Approach in different contexts.
(Slide 11: Strengths of the Capabilities Approach – Image: A diverse group of people working together to build a better world.)
IX. Strengths and Applications: Why It Matters
Despite the criticisms, the Capabilities Approach has many strengths:
- Focus on Human Dignity: It places human dignity and well-being at the center of development policy.
- Comprehensive Measure of Progress: It offers a more comprehensive measure of progress than GDP alone.
- Empowerment: It empowers individuals by focusing on their capabilities and opportunities.
- Flexibility: It can be adapted to different contexts and cultures.
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The Capabilities Approach has been used in a variety of contexts, including:
- Poverty Reduction: Identifying and addressing the root causes of poverty.
- Education Policy: Ensuring that all children have access to quality education.
- Healthcare Policy: Improving access to healthcare and promoting healthy lifestyles.
- Gender Equality: Promoting equal opportunities for women and girls.
- Disability Rights: Ensuring that people with disabilities have the opportunity to participate fully in society.
(Slide 12: Conclusion – Image: A hopeful sunrise over a diverse landscape.)
X. Conclusion: A More Just and Flourishing World
Martha Nussbaum’s Capabilities Approach offers a powerful and compelling vision of a more just and flourishing world. By focusing on human capabilities and opportunities, it challenges us to move beyond narrow economic measures of progress and to prioritize the well-being of all individuals.
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It’s a call to action, a reminder that we have a moral responsibility to create the conditions that enable everyone to live a life of dignity and respect. It’s not a perfect system, but it provides a valuable framework for thinking about how to build a more just and equitable world for all.
(Lecture Ends – Upbeat, hopeful music fades in.)
Thank you for your attention! Now go out there and build a world where everyone has the opportunity to flourish! And don’t forget to cite your sources! 😉
(Q&A Session – Imaginary questions from enthusiastic (and hopefully not too sleepy) students.)
