Analyse Amartya Sen's View Of Capability Equality From The Perspective Of Marxism

Equality is an important practical issue in the process of social development.Civilized society draws increasingly attention to how to eliminate inequalities.Equality means that different subjects have equal distributional demands on a certain object.The current academic community mainly focuses on "what is equal" and "why should be equal".Since Amartya Sen believes that almost all designs about social system that have been examined over time require the equality of certain things,he focuses on "what is equal",which is equality that can be exercised.Feasible ability equality is a result leading by individual's use of a viable capability,and this result is based on the consideration of interpersonal dissimilarity.Not all functional vectors should be the objects of egalitarian concern.Feasible ability refers to a combination of various kinds of functional activities that people can freely choose,and from which,freedom is a feasible ability aiming to realize a reasonable and cherished life.Based on a list of detailed discussion about Amartya Sen's idea of equal competence,this article carries out a critical study from Marxist perspective.It is concluded that the equality established by Sen on the basis of private ownership is only an abstract,personal preference and represents the will of the ruling class.It cannot achieve the free and comprehensive development of humanity as a whole.Equality must be based on the scientific foundation of the labor theory of value,with implement in a concrete and feasible way.Based on the scientific foundation of the labor value theory,Marxism deeply criticized the private ownership and distribution system of capital goods in the capitalist society.The positive meaning of Sen's equality thought is that its' traditional single assessment system of income,utility,and welfare has expanded to a broader set of feature vectors.However,its theoretical limitations are:First,Sen's idea of equality is based on private ownership,which leading to a list of humanitarian improvements based on private ownership.The second is to directly equate freedom with ability without paying attention to existentiality and historicity.