When John Rawls’ A Theory of Justice emerged into the realm of political philosophy in 1971, it not only breathed life into modern-day liberalism but it also inspired the rise of sharp criticism, as philosophy often is wont to do, from different political morals. Included in that mo-saic of contrasting views is modern-day communitarianism. Drawing primarily upon the insights from renowned philosophers Aristotle and Hegel, communitarians place a greater emphasis on the role of the community in defining and shaping individuals. Classical liberalism, on the other hand, depicts communities as emanating from the acts of pre-community individuals. Such is the basis for Rawls’ original position. Although many of the renowned communitarians did not
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Amitai Etzioni, a second-wave commu-nitarian, argued in The Spirit of Community for pro-family measures in order to encourage moth-ers and fathers to spend more time at home. However, the effect of these changes and public policies would likely make citizens into largely private, family-centered persons. Additionally, communitarians who advocate increased commitment to public affairs and strengthened ties to the workplace also face the problem of conflicting commitments. The fact of the matter is that few can afford the time and energy needed to devote themselves to both family life and public affairs. Unfortunately, favoring one ideal often leads to the erosion of the other. Still, there may be policies where promoting a particular form of communal life can improve, rather than under-mine, other forms of communities. For instance, it is possible to reform urban planning so that people can nurture strong local communities without undermining attachment to the national community. Such measures could include more affordable housing, public transport, pedestrian focused environments, and creating more safe public spaces as a necessary part of neighbor-hoods. This could result in strengthening broader forms of public-spiritedness and lead to indi-viduals becoming more invested in the political necessities of their community at large. We see this demonstrated in Chicago and the push for parks, especially in neighborhoods where there are high rates of crime. Having a space designated as a safe zone, especially for children, is often seen as necessary and provides a relief from the monotony of
Amitai Etzioni, a second-wave commu-nitarian, argued in The Spirit of Community for pro-family measures in order to encourage moth-ers and fathers to spend more time at home. However, the effect of these changes and public policies would likely make citizens into largely private, family-centered persons. Additionally, communitarians who advocate increased commitment to public affairs and strengthened ties to the workplace also face the problem of conflicting commitments. The fact of the matter is that few can afford the time and energy needed to devote themselves to both family life and public affairs. Unfortunately, favoring one ideal often leads to the erosion of the other. Still, there may be policies where promoting a particular form of communal life can improve, rather than under-mine, other forms of communities. For instance, it is possible to reform urban planning so that people can nurture strong local communities without undermining attachment to the national community. Such measures could include more affordable housing, public transport, pedestrian focused environments, and creating more safe public spaces as a necessary part of neighbor-hoods. This could result in strengthening broader forms of public-spiritedness and lead to indi-viduals becoming more invested in the political necessities of their community at large. We see this demonstrated in Chicago and the push for parks, especially in neighborhoods where there are high rates of crime. Having a space designated as a safe zone, especially for children, is often seen as necessary and provides a relief from the monotony of