Ce mémoire a pour but de miner le projet libertarien d'une défense de la structure de la propriété libérale basée sur le principe de propriété de soi. Loin de nier le concept de propriété de soi, nous adoptons le principe associé à la pensée libertarienne et démontrons que l'adoption d'un tel principe nous mène à la restructuration du concept de propriété vers un concept qui est cohérent avec les valeurs égalitaristes et démocratiques. Nous espérons, ceci faisant, pouvoir montrer l'incohérence du projet libertarien, et fournir les outils nécessaires afin que les égalitaristes puissent défendre leurs idées en terrain libertarien. / The purpose of this thesis is to try and undermine the libertarian project of defending the liberal structure of ownership through its use of the principle of self-ownership. Far from denying the concept of self-ownership, we adopt the principle associated with libertarian thought and show that the adoption of such a principle leads us to a restructuring of the concept of ownership towards one that is coherent with egalitarian and democratic values. We hope that, by doing so, we are able to show the incoherence within libertarianism and give the tools necessary for egalitarians to defend their ideas on libertarian grounds.

<p>I argue in my dissertation that the Marxist ethical claim against capitalism could be bolstered through: 1) a recognition of the inaccurate human ontology that capitalist theories of entitlement presuppose, 2) a reconceptualization and replacement of that old paradigm of human ontology with a concept that I call “organicism” and 3) a normative argument for why this new paradigm of human ontology necessitates a new political economy and a new way of structuring society. I use the debate between Robert Nozick and G.A. Cohen as a launching point for my case.</p> <p><br></p> <p>In his book, <i>Self-Ownership, Freedom, and Equality</i>, G.A. Cohen argues that Robert Nozick’s “entitlement theory” is unable to produce the robust sense of freedom that libertarians and capitalist proponents aggrandize. According to Cohen, the reason for this is due to the limitations and consistency errors produced by the libertarian adherence to the “self-ownership principle.” (the moral/natural right that a person is the sole proprietor of their own body and life). Namely, that the pale freedom that the proletariat enjoys within capitalism is inconsistent with the Libertarian’s own standard for freedom. So, Cohen argues for the elimination of the self-ownership principle. My project picks up where Cohen’s leaves off, claiming that the consistency errors don’t lie in entitlement theory’s use of the self-ownership principle (it is important that we don’t throw out the baby with the bathwater). Rather, the errors lie in the principle’s metaphysics - specifically in the ontology of the human being. The self-ownership principle is only faulty because it presupposes an impossible self. I show that entitlement theory heedlessly presupposes the self (or a human ontology) as a “rational, autonomous, individual.” I then deconstruct each of these three features (rationality, autonomy, and individuality) to show that this picture of the human being is not necessarily incorrect, but it is incomplete.</p> <p><br></p> <p>Although we are indeed rational, autonomous, individual creatures, these are only emergent characteristics that merely arise after the organic and socially interconnected aspects of our selves are nurtured. I encompass these latter features of our selves under the heading: “organicism”. So, my contribution is to provide a different ontological foundation of the human being – “organicism” – to replace the Enlightenment grown: “rational, autonomous, individual”. I draw heavily from Karl Marx’s philosophical anthropology, and G.W.F. Hegel’s theory of the unfolding of Geist/Spirit, with a little inspiration from Aristotle and ecological theory to construct “organicism” – a pancorporealist, naturalistic materialism. It is the theory that the human being is, in essence, an organic creature, inseparable from nature, but <i>through </i>the nurturing of these material, organic, symbiotic relationships (with other humans and with the ecosystem) that these “super”-natural capacities of rationality and autonomy arise along with and because of a <i>full</i> self-consciousness.</p> <p><br></p> <p>Finally, I infer the normative implications of this ontology of subjectivity. This organicist conception of the self has transformational effects on our notions of property and the way we structure society. So, I contend that organicist ontology then serves as the foundation for a normative theory of political economy that sees the flourishing or health (broadly speaking) of the organicist human as the primary ethical goal. I speculate on an alternative political economy that can provide the robust sense of freedom that Nozick’s entitlement theory (capitalism) was lacking because it actually produces the <i>conditions</i> necessary for rationality, autonomy and individual freedom.</p>