Skip to main content

What is a "social issue"?

Image result for marijuana

People talk commonly and, as it were, naturally about "social issues" as constituting a nest of
issues distinct from the "economic" ones.

It is not self evident what this means. After all, economics and sociology don't differ in their
subject matter. They differ in their methods. If an economic issue is one an economist might
discuss using the tools of his science, then everything human is an economic issue, for
nothing is alien to supply and demand. And in that case, the separate nest of "social issues,"
the other half of the customary dichotomy, dissolves.

Yet since it hasn't in fact dissolved, let's try to answer the question in the heading above. What
counts as a “social” issue, as distinct from an issue within any other classifications, is largely
a subjective matter. Broadly speaking, though, “social issues” are efforts to answer the question
“what kind of a person do I think I am?” in the first instance and, collectively, “what kind of a society
do we think we are?”  They are issues defined by and defining a culture, or perhaps an arrangement
of accommodation among multiple cultures that have to live together.


The social issues under debate in the United States today include: the legalization of marijuana,
considered as a reliever of pain, a source of adult recreation, and perhaps as an expander of minds;
the “Black Lives Matter” movement with its deliberate echoes of the civil rights protests of the
mid 20th century; and the extent of widespread civilian gun ownership in the United States,
challenged anew every time there is a mass shooting -- and there are, alas, many such times.  

Each of these issues has many dimensions and could be considered (should be considered),
in economic terms as well. But when we think of any if these in "social issue" terms, we are thinking of
those economic impacts as incidental. Our focus is on the who-are-we and perhaps as well who
do we aspire to be.

Comments

Popular posts from this blog

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere.  At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak...

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge.   We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a maj...

The Growing Block Theory of Time

My own disposition, in regard to the philosophy of time, is toward the "growing block" theory. This is the view that past events remain realities, that present-moment events are also realities, but that future events are not yet real. The image is of the universe as a block with an edge on (say) the right-hand side. The block is expanding because that edge is moving ever further right, and that edge is what we call the present, or, simply, "now." Everything to the left of that edge is both static (the past is complete) and, still and forever, real. Think of the phrase "the moving finger writes." The chief alternatives to the growing-block theory are "presentism" (only the now-edge itself is real) and "eternalism" (past, present, and future are all real." I believe that time is a growing block because (1) that's what it feels like, (2) we should stick with the introspective phenomenon unless we have good reason to abandon ...