This review essay discusses two recent attempts to reform the framework in which issues of international and global justice are discussed: Iris Marion Young's ?social connection' model and the practice-dependent approach, here exemplified by Ayelet Banai, Miriam Ronzoni and Christian Schemmel's edited collection. I argue that while Young's model may fit some issues of international or global justice, it misconceives the problems that many of them pose. Indeed, its difficulties point precisely in the direction of practice dependence as (...) it is presented by Banai et al. I go on to discuss what seem to be the strengths of that method, and particularly Banai et al.'s defence of it against the common claim that it is biased towards the status quo. I also discuss Andrea Sangiovanni and Kate MacDonald's contributions to the collection. (shrink)

Mark Dooley has recently argued (principally against Simon Critchley) that the attempt to establish too strong a ‘connection’ between Jacques Derrida and Emmanuel Levinas not only distorts crucial disparities between their respective philosophies, it also contaminates Derrida’s recent work with Levinas’s inherent ‘political naivety’. In short, on Dooley’s reading, Levinas is only of ‘inspirational value’ for Derrida. I am not concerned with defending Critchley’s own reading of the ‘Derrida–Levinas connection’. My objective is rather to demonstrate, first, the way in which (...) Dooley’s argument hinges upon a misreading of Levinas and Derrida, and, second, why Derrida’s recent thinking is in fact fundamentally Levinasian. Key Words: contingency • guilt • Holocaust • hospitality • institutions • nature • suffering • third party • violence. (shrink)

Some philosophers and activists have been sceptical about the relevance of pursuing animal justice to progress racial justice. Routinely, these sceptics have argued that allying animal and racial justice struggles is politically unfeasible, counterproductive, distractive and disruptive for the achievement of racial justice. The conclusion of these sceptics is that animal justice is either a barrier or irrelevant to racial justice and, as such, activists should not ally both struggles. In this article, I wish (...) to contest the arguments that forward the idea that these struggles should not be addressed together, especially in the case of addressing anti-Black racial injustices. I offer a negative argumentative strategy to forward my thesis; namely, I offer reasons to reject the arguments that are sceptical about the relevance of addressing animal justice to achieve progress in racial justice. I contend that racial injustice is partly fuelled by the capacity contract. The capacity contract, in turn, is intertwined with the way humans treat animals. Owing to the fact that speciesism fuels the contract that incites racism, then addressing speciesism is instrumentally relevant for overcoming racial injustices. Moreover, I demonstrate in this article that not only are there various ways that anti-racist and anti-speciesist struggles are interconnected, but also that the project of addressing them together is politically feasible and desirable. (shrink)

The present study is aimed at comprehensively assess tendency to neutralize (justify) academic cheating as a function of individual experience of teachers’ just behavior and new learning environments (NLE), while considering the Belief in a Just World (BJW) as a personal resource that has the potential to enhance those experiences. Data were collected from a sample of 193 second-year undergraduate college students. Path analysis main results showed that students who evaluated their teachers’ behavior toward them personally as just, held more (...) positive evaluation of the learning environment, and were less inclined toward academic cheating neutralization. Personal BJW was partly associated with the perceived NLE, this connection was primarily mediated by the experience of teacher justice. Moreover, students’ evaluation of their teachers’ just behavior was a stronger negative predictor of academic cheating neutralization than perceived forms of NLE. Interpretation of these results, applications and implications for future research are discussed. (shrink)

The increasing availability of digital data reflecting economic and human development, and in particular the availability of data emitted as a by-product of people’s use of technological devices and services, has both political and practical implications for the way people are seen and treated by the state and by the private sector. Yet the data revolution is so far primarily a technical one: the power of data to sort, categorise and intervene has not yet been explicitly connected to a social (...) justice agenda by the agencies and authorities involved. Meanwhile, although data-driven discrimination is advancing at a similar pace to data processing technologies, awareness and mechanisms for combating it are not. This paper posits that just as an idea of justice is needed in order to establish the rule of law, an idea of data justice – fairness in the way people are made visible, represented and treated as a result of their production of digital data – is necessary to determine ethical paths through a datafying world. Bringing together the emerging scholarly perspectives on this topic, I propose three pillars as the basis of a notion of international data justice: visibility, engagement with technology and antidiscrimination. These pillars integrate positive with negative rights and freedoms, and by doing so challenge both the basis of current data protection regulations and the growing assumption that being visible through the data we emit is part of the contemporary social contract. (shrink)

Loneliness is intimately related to the ongoing epidemics of systemic forms of oppression, including white supremacy, capitalism, heteropatriarchy and settler colonialism. The epidemic of loneliness has only intensified and grown during the isolation engendered by the COVID-19 pandemic. In this article, we aim to think about how children's picturebooks wrestle with explaining loneliness and its antidotes and how these picturebooks are themselves manifestations of ongoing conversations related to Emotional Justice. We conclude by reviewing a number of children's books in (...) order to think about how the picturebook might itself be an artifact that helps to fight feelings of loneliness as well as teaching children and adults alike about the importance of connection. (shrink)

The essay theorizes the responsibilities moral agents may be said to have in relation to global structural social processes that have unjust consequences. How ought moral agents, whether individual or institutional, conceptualize their responsibilities in relation to global injustice? I propose a model of responsibility from social connection as an interpretation of obligations of justice arising from structural social processes. I use the example of justice in transnational processes of production, distribution and marketing of clothing to illustrate operations (...) of structural social processes that extend widely across regions of the world. The social connection model of responsibility says that all agents who contribute by their actions to the structural processes that produce injustice have responsibilities to work to remedy these injustices. I distinguish this model from a more standard model of responsibility, which I call a liability model. I specify five features of the social connection model of responsibility that distinguish it from the liability model: it does not isolate perpetrators; it judges background conditions of action; it is more forward looking than backward looking; its responsibility is essentially shared; and it can be discharged only through collective action. The final section of the essay begins to articulate parameters of reasoning that agents can use for thinking about their own action in relation to structural injustice. a Footnotesa Thanks to David Alexander, Daniel Drezner, David Owen, and Ellen Frankel Paul for comments on an earlier version of this essay. Thanks to David Newstone for research assistance. (shrink)

Law, we are told, is a system of rules, created by men to govern human behaviour. Students of law, introduced to legal systems, become familiar with varied sources of law – legislative, judicial and executive in character. There are undoubtedly prescriptive human rules that govern men set up by public authorities that are advertised as being for the common good. These appear as visible, socially constructed systems in different jurisdictions and even as international systems across jurisdictions. But is this all (...) there is to law? Is law merely a human construct subject to flux, different according to time and place? Or must law, in its fullest sense, be seen as an activity that needs to be interpreted aright, binds the human conscience and is answerable to certain universal and timeless demands? Is there any natural moral law common to all men, universal and timeless? (shrink)

There can be no justice that is not spatial. Against a recent tendency to despatialise law, matter, bodies and even space itself, this book insists on spatialising them, arguing that there can be neither law nor justice that are not articulated through and in space. Spatial Justice presents a new theory and a radical application of the material connection between space – in the geographical as well as sociological and philosophical sense – and the law – in (...) the broadest sense that includes written and oral law, but also embodied social and political norms. More specifically, it argues that spatial justice is the struggle of various bodies – human, natural, non-organic, technological – to occupy a certain space at a certain time. Seen in this way, spatial justice is the most radical offspring of the spatial turn, since, as this book demonstrates, spatial justice can be found in the core of most contemporary legal and political issues – issues such as geopolitical conflicts, environmental issues, animality, colonisation, droning, the cyberspace and so on. In order to ague this, the book employs the _lawscape_, as the tautology between law and space, and the concept of _atmosphere_ in its geological, political, aesthetic, legal and biological dimension. Written by a leading theorist in the area, _Spatial Justice: Body, Lawscape, Atmosphere_ forges a new interdisciplinary understanding of space and law, while offering a fresh approach to current geopolitical, spatiolegal and ecological issues. (shrink)

In this paper, I explore one way to bring bioethics and environmental ethics closer together. I focus on a question at the interface of health, sustainability, and justice: How well does a society promote health with the use of no more than a just share of environmental capacity? To address this question, I propose and discuss a mode of assessment that combines a measurement of population health, an estimate of environmental sustainability, and an assumption about what constitutes a fair (...) or just share. This mode of assessment provides an estimate of the just and sustainable life expectancy of a population. It could be used to monitor how well a particular society promotes health within just environmental limits. It could also serve as a source of information that stakeholders use when they deliberate about programs, policies, and technologies. The purpose of this work is to focus attention on an ethical task: the need to fashion institutions and forms of life that promote health in ways that recognize the claims of sustainability and justice. (shrink)

Everything is connected, from galaxies to the smallest particles in our bodies. We need an interpretation of reality that allows us to see the whole as well as the Whole. This new view is a holistic spirituality that experiences God in the whole of life. It is necessary to make an effort to abandon elements that contaminate global life, because they originate in an anthropology of power-submission, man-woman, human-nature, consumption-participation, exploitation-cooperation… that justifies the exploitation of nature and of human beings. (...) We need to move from the devouring anthropocentrism we live in to a life-centred worldview. This article reflects on reality as an organic whole, the body of God. Reality is a creative, collective, dynamic and diverse ‘body’ that we must care for with equity and eco-justice. Our actions must be oriented towards the practice of God’s justice in the bodies and lives of women. Thus, we will recover the balance of this world. (shrink)

Despite a wide range of restorative practices in use around the world, most recent research has been focused on one model, family group conferencing. In part due to the salience and appeal of Braithwaite’s reintegrative shaming theory, this important emphasis on the role of structured dialogue with family and intimates privileges an emotional connection that elicits reintegrative shame on the part of the offender, accompanied by group support. In this paper, I argue that reintegrative shaming as practiced in family group (...) conferencing in the youth justice context is based on a theory of “strong ties” associated with the extended families of Gemeinschaft societies. This important emphasis on the family/extended family unit as an affective focus, however, may have inadvertently diverted attention from the importance in Gessellschaft societies of “weak ties.” In modernity, such ties provide instrumental support that leads to connections that link offenders and victims to broader “bridging” relationships associated with social and human capital. This paper briefly considers two ostensibly “weak” restorative practices that effectively engage these broader connections for young offenders and families that may be fundamental to reintegration and other prosocial outcomes, while also mobilizing and strengthening the parochial controls and social support of neighbors and other adults. Ultimately, the sustainability of restorative justice will require an openness to practices that accomplish restorative goals, while also facilitating a more flexible, problem solving, and community-building focus. (shrink)

IntroductionIncivility is defined as an interpersonal misconduct involving disregard for others and a violation of norms of respect . This phenomenon has been extensively investigated in workplaces . However, only a few studies have focused their attention on the academic setting, investigating both student and faculty general incivilities .While previous studies’ theoretical framework was mainly informed by organizational and psychosocial theories , this study suggests viewing incivility through the lens of justice psychology, which examines individual justice concerns . (...) According to this theory, in order to understand psychological processes, individual experiences should be considered alongside objective environmental conditions . Drawing on justice psychology, the way students in .. (shrink)

Energy justice is often conceived of as consisting of distributive, procedural, and recognitional justice. This article adds epistemic justice, which engages with the question of how the exchange of knowledge can be shaped fairly. Energy issues ramify across social worlds, connecting to multiple knowledge systems. The conventional elements of energy justice place specific demands on how different knowledge systems must be accommodated. Epistemic work must be done to bridge epistemological differences and pay due respect to different (...) forms of knowledge. Energy justice should not neglect this epistemic work, and it cannot be assumed that it is sufficient to invite stakeholders to the discussion arena. I argue that fair ways of dealing with knowledge and fair opportunities for citizens to contribute knowledge to energy affairs are crucial to achieving energy justice of any general form. Also, this epistemic justice is not to be seen as yet another pillar of energy justice but a concern that runs through all pillars of energy justice. (shrink)

The sixth IPCC report states that a proper conception of climate justice that can address the complexity of the phenomenon of anthropogenic climate change as a whole requires considering not only one but rather three dimensions of justice today: redistributive, procedural, and recognition dimensions. In this article, my focus is on exploring the latter dimension, drawing special attention to climate policies addressing cultural-identity issues. In the first section, I illustrate how climate policies can be connected to discriminatory practices (...) against minority cultures and their identities. To do so, I take the struggles of Black movements against environmental racism and the struggles of Indigenous peoples against a colonialist cultural heritage as case studies. In the second section, I look into the most advanced normative model to address the dimension of recognition, its advantages, and how it addresses the so-called ‘institutionalization of cultural patterns’ in climate policies: the Nancy Fraser model. Finally, in the third section, I investigate an aspect that remains open. It concerns the matter of how to use institutional authority to ‘deinstitutionalize’ non-ecological cultural patterns, while respecting pluralism and avoiding falling into the risks of institutional paternalism. (shrink)

Social justice has been identified as a foundational moral commitment for global health research ethics. Yet what a commitment to social justice means for community engagement in such research has not been critically examined. This paper draws on the rich social justice literature from political philosophy to explore the normative question: What should the ethical goals of community engagement be if it is to help connect global health research to social justice? Five ethical goals for community (...) engagement are proposed that promote well-being, agency, and self-development, particularly for those considered disadvantaged and marginalized. The paper also considers how key terms used in the proposed goals should be defined using existing theories of health and social justice. This analysis is done to give global health researchers and their partners a better idea of what the ethical goals mean. Patterns of convergence amongst different theories are identified that support relying on particular definitions of key terms. (shrink)

Ideal theory faces a paradox. The ‘capacity of guidance’ is an important feature of most normative theories, but ideal principles of justice are not well suited to guide action in non-ideal circumstances. This charge presses us to seek plausible avenues to connect ideal values with the non-ideal realisation of justice. The objective of this paper is to introduce an analytical framework and present a case study in support of what I call the ‘reflective integration thesis’. The thesis states (...) that: if we wish to formulate principles of justice that can guide action in non-ideal circumstances, we need to integrate ideal and non-ideal theory, and the way to integrate ideal and non-ideal theory is by seeking reflective equilibrium between these levels. Taking climate justice as a model, this paper will explore the features of a non-ideal theory of justice, thereby providing insights about the structure of an action-guiding theory. It will show that, in order to guide action, our ideal principles of climate justice need to be reformulated in the light of real-world considerations, which we only obtain by integrating the relevant empirical work on the matter. (shrink)

This book is a collection of essays on various problems arising in connection with John Rawls's theory of justice. Its focus is the method of wide reflective equilibrium. The first half of the book begins with Daniels's well-known essay "Wide Reflective Equilibrium and Theory Acceptance in Ethics" and ends with an excellent discussion of the role of reflective equilibrium in Rawls's Political Liberalism. The essays in the second part discuss justice in health care. They are of interest in (...) their own right, and also as illustrating Daniels's view that for those practicing the method of reflective equilibrium, applied moral philosophy is integral to the process of moral theorizing. Daniels says that the essays do not constitute a systematic treatment of wide reflective equilibrium. But they display a much higher degree of thematic coherence than is usual in a collection, and they read much like the chapters of a monograph. (shrink)

The global climate crisis is an immediate threat, causing inequitable health impacts across different populations. Climate justice connects the causes and effects of climate change to structural injustices in society. Nurses and community‐based organizations (CBOs) partner in promoting justice and health equity. The purpose of this article is to describe how nurses and their CBO partners envision, perceive, and experience climate justice in the communities they serve. Participants were recruited via a screening survey sent to nursing and (...) public health organizations in the United States. This descriptive mixed‐methods study utilized participatory photo mapping (i.e., combined participatory photography, community mapping, and interviews) to capture participants’ understanding and experiences of climate justice. Recruitment methods identified eight partnerships across six states. Participants depicted how climate injustice is reinforced by colonial severance from Nature. Participants noted that state violence and corporate climate pollution degraded the public's health. Climate justice was described as a long struggle to regain spiritual relationships within Nature, fostering belonging, abundance, and protected communities of care. Planetary health and well‐being were central to participants’ experiences with climate justice. Future research could explore barriers and facilitators to addressing climate injustice and promoting climate justice in diverse settings. (shrink)

The clear message proposed in this book is that justice matters for morality and desert matters for justice - and that emotions matter for desert, justice and morality. Moreover, and no less importantly, justice education needs to take all those facts into consideration. Kristján Kristjánsson¿s new book falls on the cutting edge of the latest developments in justice discourse, both in philosophy and in the social sciences. Written from a philosophical perspective, it gives an accessible (...) but penetrating exploration of various interlocking and interdisciplinary themes relating to justice. Kristjánsson justifies the necessary interplay between philosophers and social scientists dealing with justice, probes the role of desert in justice and explains the rising interest in the emotionality of justice. He then analyses the main desert-based emotions, connects his discussion to recent trends in developmental and social psychology, offers a moral justification of desert and desert-based emotions, and concludes by applying all those ideas in a close study of how justice and desert should be handled in moral education at school. Kristjánsson deftly weaves together insights from disparate academic areas relevant for justice, in general, and desert, in particular. This is an engaging, eye-opening and provocative book that should excite anyone interested in justice discourse and help generate debate in different areas related to justice: philosophical, psychological and educational. (shrink)

In this timely study, Thompson presents a theory of intergenerational justice that gives citizens duties to past and future generations, showing why people can make legitimate demands of their successors and explaining what relationships between contemporary generations count as fair. What connects these various responsibilities and entitlements is a view about individual interests that both argues that individuals are motivated by intergenerational concerns, and that a polity that appropriately recognizes these interests must support and accept intergenerational responsibilities. The book (...) ranges over the philosophical, ethical, political and environmental questions raised by intergenerational issues: how we can have duties to non-existent people, whether we can wrong the dead or be held responsible for what they did, what sacrifices we should make for our successors, and whether we have duties to people of the remote future. Encompassing the ethical problems created by demographic change, the ethical issues of population control and intergenerational implications of new technologies for creating people, this book will be of interest to those studying philosophy, politics, legal theory, and environmental studies. (shrink)

In the past decade, a growing number of authors, notably Thomas Pogge, have maintained that citizens in economically advanced societies are responsible for extreme and extensive poverty in the developing world. Iris Marion Young proposed the social connection model of responsibility, which asserts that these citizens participate in networks that give rise to global structural injustices. While Pogge’s argument for the existence of citizens’ responsibility has been the subject of widespread debate, few efforts have been made to scrutinise the solidity (...) of Young’s perspective. To plug this gap in the literature, this paper assesses the pertinence of Young’s view. A more traditional view than those of Pogge and Young considers poverty as indicating a lack of respect for the human rights of those living in less-developed countries. Rights theorists of global justice, however, have paid scant attention to philosophical observations concerning redistribution within the borders of a society. To remedy this shortcoming, this paper endeavours to develop the theory that citizens in affluent societies bear a duty correlative to the subsistence right of the global needy, by exploring sufficientarianism, which is one of the primary views on domestic redistribution. To begin with, I make a distinction between the responsibility-based theory and the right-based theory of global justice. This is followed by a close examination of Young’s social connection model as a significant version of the former position. I then offer a right-based argument that invokes the sufficientarian idea of the human right to live above the threshold of safe and healthy subsistence. (shrink)

n this paper, I argue that political solidarity is important to justice. At its core, political solidarity is a relational concept. To be in a relation of political solidarity, is to be in a relation of connection or unity with one’s fellow citizens. I argue that fellow citizens can be said to stand in such a relation when they have attitudes of collective identification, mutual respect, mutual trust, and mutual support and loyalty toward one another. I argue that political (...) solidarity, so conceived, is an integral element of a theory of justice. I argue that there are distinctly social bases for political solidarity and that justice requires that we promote these. Furthermore, as an example of the sort of social and political arrangements that might encourage political solidarity, I discuss Canada’s response to the recent H1N1 pandemic and the failings of this response with respect to members of the Aboriginal community within Canada. I argue that ensuring that members of the Aboriginal community had equal access to the goods they needed to protect themselves against H1N1 infection would have promoted relations of political solidarity and, in turn, would have promoted justice more effectively. (shrink)

Justice and Needs -/- Is it somehow a requirement of justice that we meet people's needs? So, for instance, do people in need of certain goods necessary to sustain life deserve help from those not (similarly) in need because this is a requirement of justice? According to two recent arguments (one offered by Wiggins and the other offered by Braybrooke), justice requires that needs be met. Wiggins uses a rights-based argument and Braybrooke deploys an argument which (...) relies pivotally on the concept of respect. In this article I examine these two strategies for arguing for a connection between justice and meeting needs and show that both strategies not only fail to establish that needs should be met, but, moreover, both strategies face substantial challenges if they are ever to be successful. -/- . (shrink)

This article explores intergenerational justice and its connection to historic justice and reparations. It includes both the post-war period, and the abolition of the transatlantic slave trade, as case studies.

This essay compares two philosophical proposals concerning the relation between values and science, both of which reject the value-free ideal but nevertheless place restrictions on how values and science should interact. The first of these proposals relies on a distinction between the direct and indirect roles of values, while the second emphasizes instead a distinction between epistemic and nonepistemic values. We consider these two proposals in connection with a case study of disputed research on the topic of environmental justice (...) and argue that the second proposal has several advantages over the first. (shrink)

In this paper, we establish gastrospaces as a subject of philosophical inquiry and an item for policy agendas. We first explain their political value, as key sites where members of liberal democratic societies can develop the capacity for a sense of justice and the capacity to form, revise, and pursue a conception of the good. Integrating political philosophy with analytic ontology, we then unfold a theoretical framework for gastrospaces: first, we show the limits of the concept of “third place;” (...) second, we lay out the foundations for an ontological model of gastrospaces; third, we introduce five features of gastrospaces that connect their ontology with their political value and with the realization of justice goals. We conclude by briefly illustrating three potential levels of intervention concerning the design, use, and modification of gastrospaces: institutions, keepers, and users. (shrink)

Iris Marion Young’s social connection model of responsibility faces one difficulty when dealing with a non-ideal case where actors, especially victims, lack what I call “capability for responsibility”. Without taking this problem into consideration, Young’s model could be criticized for blaming the victim for not taking their responsibility for political Justice. In this paper, I address this question by examining a case study taken from Japan where society is deeply structured in a mode that oppresses women. The first sections (...) point out that Young’s model overlooks the importance of agents for political justice while trying not to blame anyone. In the second sections I will introduce the idea of the “capability for responsibility” to connect the analytical part and the prescriptive part of her model as a theory of justice, arguing that actors’ engagement in self-examination through collective action is necessary for the enhancement of their capability for responsibility. (shrink)

Justice requires giving people what they deserve. Or so many philosophers – and according to many of those philosophers, everyone else – thought for centuries. In the 1970’s and 1980’s, however, perhaps under the influence of Rawls’s (1971) desert-less theory, desert was largely cast out of discussions of distributive justice. Now it is making a comeback. In this chapter I consider recent research on the concept of desert, arguments for its requital, and connections between desert and other distributive (...) ideals. I suggest that desert-sensitive theories of distributive justice, though they face obstacles, have a promising future. (shrink)

The COVID-19 pandemic is affecting countries across the globe. Only a globally coordinated response, however, will enable the containment of the virus. Responding to a request from policy makers for ethics input for a global resource pledging event as a starting point, this paper outlines normative and procedural principles to inform a coordinated global coronavirus response. Highlighting global connections and specific vulnerabilities from the pandemic, and proposing standards for reasonable and accountable decision-making, the ambition of the paper is two-fold: to (...) raise awareness for the justice dimensions in the global response, and to argue for moving health from the periphery to the centre of philosophical debates about social and global justice. (shrink)

This paper defends the pertinence of global justice in the contemporary world. It accepts, for the sake of argument, Nagel's view that matters of justice arise only when political authority is asserted or exercised and, connectedly, his rejection of the cosmopolitan thesis. However, it challenges his conclusion that considerations of justice do not apply beyond the state. It argues that on any plausible account of the relationship between authority and justice international institutions, such as the World (...) Trade Organisation, are now authoritative in the right way to justify their evaluation from the point of view of justice. (shrink)

This article provides a survey of various topics in which questions about taxation feature alongside questions about justice. It seeks to argue mainly that taxation is a rather fragmentary domain of inquiry about which it is hard to envisage the development of views about what justice requires with respect to tax policy in general. Guided by this idea, the article attempts to highlight some aspects of taxation whose connection with justice has been under-explored by philosophers, as well (...) as to acquaint the reader with a sense of the more thoroughly researched areas. (shrink)

In the past few decades social changes have impacted how we understand justice, as societies become both more multicultural and more interconnected globally. Much philosophical thought, however, seems to proceed in isolation from these developments. While philosophers from Plato onwards have portrayed justice as an abstract, universal ideal, Miller argues that principles of justice are always rooted in particular social contexts, and connects these ideas to the changing conditions of human life. In this important contribution to political (...) philosophy, it is argued that philosophers need to pay more attention to the way that people actually think about what's fair, and only defend principles that are feasible to apply in the real world. To understand equality of opportunity, for example, we must explore the cultural constraints that people face when presented with life choices. Justice for Earthlings also explains how national boundaries make justice at global level different from social justice. (shrink)

Global justice or the lack thereof has internal connections with global poverty. Global justice is an ideal pursuit of cosmopolitanism, which regards basic human needs as its rightful object. The right to life, from the point of view of global justice, is the most fundamental in the list of Human Rights. International anarchy and the current international economic order, however, cast a utopian shadow on the realization of this right when we consider the de facto institutions and (...) the ostensible goal of impartial love for everyone. Humanitarian aid is another approach to the problem of contemporary global poverty. Its difficulty lies first in people’s different conceptions of obligation and donation. They consider the former as duty while the latter is seen to lie beyond the call of duty. Second, in terms of a correlation between right and duty, since everyone has the right to life, the duty falls accordingly upon organizations or individuals. Meanwhile, donation as duty is not perfect obligation, thus is not compulsory either. Finally, international humanitarian aid is constrained by nationalism and partial love. Hence, in the light of either government or individual, the humanitarian aid approach is beset with challenges. Global justice has gained academic importance worldwide since John Rawls’ later works. By contrast to domestic justice, it is a theory of justice that proposes to include all human beings. Global justice stands for a kind of utopian justice in regard to both the institutional path and the humanitarian aid approach. I shall examine the theory of global justice under these two aspects. (shrink)

Jean Hampton argues that we can detect exploitation in personal relationships by thinking about what we would agree to were we to set aside the emotional benefits we receive from those relationships. Hampton calls her account "feminist contractarianism," but it has recently been critiqued as decidedly unfeminist, on the grounds that it is hostile to women's interests and women's values. Furthermore, Hampton's requirement that we imaginatively distance ourselves from our emotional connections to our loved ones--the key element in her contractarian (...) test--is simply ad hoc. In this essay, I will evaluate these objections and offer a new justification for Hampton's test. I conclude that feminist contractarianism is not only a useful tool for detecting exploitation in the family, it is also deserving of its feminist label. (shrink)

The meaning of an expression resides not in the expression itself but in the experience of a person’s engagement with it. Meaning will be different not only to different people but also to the same person at different times. This book offers a way of attending to these different meanings. This way is a version of a trans-cultural activity that Richard Dawson calls attunement. The activity of attunement involves a movement of self-adjustment to a language, which a person transforms in (...) her or his use of it. Consciously performing the activity can enable understanding of the processes by which we constitute ourselves and others when we use a language. This directly connects to the topic justice, which is concerned with constituting appropriate selves and relations. Justice as Attunement engages with a wide range of texts – legal, literary, economic, philosophical, among others – and illuminates many useful and fascinating connections between them. There is a sense in which this book transcends disciplinary boundaries, for, in addition to students and scholars of law, literature, economics, and philosophy, it is written to a general reader who is interested in reflecting on and doing justice to their experiences in life. (shrink)

Over the past two decades a rich empirical literature has developed, reflecting work in economics, psychology, neurobiology, evolutionary biology and other disciplines, concerning human cooperation, and the distribution of the benefits and burdens that it generates. These issues are also a focus of a great deal of normative theorizing, much of it falling within the subject matter of theories of justice. It is a natural thought that the empirical literature must have some bearing on the normative theories, but it (...) is no easy matter to spell out what these connections might be. This paper explores this question, by focusing on empirical literature relevant to one particular notion that plays a role in many normative theories of justice —the notion of reciprocity. (shrink)

The book contains critical analyses of injustice in connection to law and ethics, and develops normative alternatives linked to justice. It covers the relevant issues from social justice to cyber justice. The chapters address issues and concepts which guideline on social innovations, transformations inherent in democratizing processes, global conflicts and other interactions, including the ultimate danger of escalation to war conflicts, be they conventional wars or new cyberwars.--From publisher's website.

In this paper I assess the possibility of advancing a modern conception of social justice under neo-Aristotelian lights, focussing primarily on conceptions that assert a fundamental connection between social justice and eudaimonia. After some preliminary remarks on the extent to which a neo-Aristotelian account must stay close to Aristotle’s own, I focus on Martha Nussbaum’s sophisticated neo-Aristotelian approach, which I argue implausibly overworks the aspects of Aristotle’s thought it appeals to. I then outline the shape of a deeper (...) and more general, and as yet unanswered, problem facing neo-Aristotelian accounts: how to justify the claim that the point of a just society is to assist or enable its members to flourish. (shrink)

Searching for the specific contribution of the life sciences to global justice in agriculture and food, one is faced with six global problems that haunt the world today. These are: population growth (9.2 billion by 2050); the gap between poor and rich peoples; hunger and obesity; increasing environmental pressures; climate change; and instable power relations and systems. Most of them seem to have a strong connection with the dominant system in agriculture which is high input and capital- and resource-intensive (...) with high energetic output (food), at the cost of other factors important for sustainable development, like food quality, fresh water and liveable temperatures. However, beside this dominant system there is a plurality of other, often local, agricultural systems that don't have these disadvantages or have them in a lesser degree, and they are in particular located in the South. The current prominent perspectives on global justice, like the consequence-oriented one of Peter Singer and the rights- and institutions-oriented one of Thomas Pogge, neglect the importance of plural and local agricultural and food practices for sustainable and fair global development. Partly complementary to these perspectives, Amartya Sen has developed a capabilities approach that emphasises human capacities and the role of democracy. In complementing his approach we develop an agency- and practice-oriented perspective that stresses the importance of networking the agricultural practices that strive to enhance the quantity and quality of food systems. The tasks of the life sciences for agriculture and food would then be to develop technologies that take into account the plural practices of the poor in the production, processing and consumption of food. This whole chain oriented approach requires from life scientists more than just doing research in laboratories; their task is also to connect their laboratory work with farmers' practices and experiments. (shrink)

The reflection of global justice demands an innovative revision of traditional patterns of argument of political theory. How can moral responsibility be defined in connection with intergovernmental action? Ethical, institutional, and logical implications of a human legal foundation of intergovernmental justice are discussed in three theoretical chapters in this book. Further chapters deal with the structure of intergovernmental responsibility in connection with ethics of peace, humanitarian intervention, the fight against poverty, as well as migration. Moreover, the book analyzes (...) governmental liability and collective political duties towards individuals, who are citizens of other states. (shrink)

While it is generally accepted that deconstruction’s principal target is the “metaphysics of presence” and thus a presentist conception of time and being, it is less well known that Derrida connected the deconstruction of presence to an idea of justice that is from the beginning intergenerational, that is, concerned with the dead and the unborn. The first section of this paper re-inscribes the idea of “my life” or “our life” in Derrida’s concept of life as “living-on” to show that (...) justice arises with a disjointed time that began before me and is already in the process of outstripping my life toward a future without me. In the second section, I sketch a concept of indirect intergenerational reciprocity in conversation with Derrida as well as with extant work on reciprocity in normative theory and economics. While Derrida’s ideas can be operationalized and fleshed out with the help of this other literature, the disjointed time pertaining to living-on permits new responses to some common objections to intergenerational reciprocity. (shrink)

I argue that the framing of environmental justice issues in terms of distribution is problematic. Using insights about the connections between institutions of human oppression and the domination of the natural environment, as well as insights into nondistributive justice, I argue for a nondistributive model to supplement, complement, and in some cases preempt the distributive model. I conclude with a discussion of eight features of such a nondistributive conception of justice.

Ricœur ends his Lectures on Ideology and Utopia by analyzing the works of Saint Simon and Fourier through the lens of the idea of utopia. In taking up these thinkers whom Engels labeled “utopian” socialist, we note that Ricœur did not deal equally with the work of another important socialist: Proudhon. My hypothesis is that it is possible to read Proudhon using Ricœur in that their approaches are similar at a number of points. Fruitful connections can be drawn between the (...) dialectic of the real and ideal developed by Proudhon and Ricœur’s dialectic of ideology and utopia. Both thinkers deal with justice in the form of a certain tension: a tension that for Ricœur requires practical wisdom, and a tension that for Proudhon requires an equilibrium of social and political forces. (shrink)

The assumption that students are differently talented often underlies the public and philosophical debate about the justice of school systems. It is striking that despite the centrality of the notion of ‘talent’ in these debates, the concept is hardly ever explicated. I will suggest two explications: First, philosophers who point to different talents often assume that these are somehow fixed potentials that pose limits to what someone can achieve. According to this understanding, no matter how hard someone tries, she (...) simply cannot perform well due to a lack of talent. Second, talking about different talents can be understood as saying that two students who will receive the same amount of educational resources are nevertheless expected to perform differently in the future. In the public as well as the philosophical debate it is common to assume that educational prospects should be equalized when it comes to unequal social backgrounds, but not when it comes to unequal talents. In this paper, I put into question three reasons that could speak in favor of this assumption: the first refers to the connection between talents and limits, the second to the relation between talents and the transformation of resources and the last one to the idea that talents somehow go back to the person’s true self. (shrink)

Though John Rawls's treatment of stability has received less attention than other parts of his work, it promises help in understanding how liberal institutions can reproduce themselves under non-ideal conditions like ours. But stability in Rawls's sense seems to depend ineliminably on society's justice, and Gerald Cohen powerfully criticized the connection Rawls drew between the two. Cohen contends that stability is ‘alien’ to justice rather than conceptually connected to it. It is therefore a consideration that should be studied (...) separately. If we are to draw on Rawls's treatment, it needs to be defended against Cohen's critique. I argue that it can be. The defense depends upon establishing a conclusion that Cohen thought inconsistent with Rawls's theory and that might have discomfited Rawls himself: that the arguments he offered for the stability of a just society were more limited and tentative than he acknowledged. Locating those limits has two valuable payoffs. It sheds light on some of the more obscure and difficult, but neglected parts of Rawls's work. More important for our current political moment, it shows the points at which unjust societies such as our own need to be shored up. (shrink)