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  1. Pluralising Political Legitimacy.Duncan Ivison - 2018 - Postcolonial Studies 20 (1):118-130.
    Does the Australian state exercise legitimate power over the indigenous peoples within its borders? To say that the state’s political decisions are legitimate is to say that it has the right to impose those decisions on indigenous peoples and that they have a (at least a prima facie) duty to obey. In this paper, I consider the general normative frameworks within which these questions are often grasped in contemporary political theory. Two dominant modes of dealing with political legitimacy are through (...)
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  2. Justification Not Recognition.Duncan Ivison - 2016 - Indigenous Law Bulletin 24 (8):12-18.
    The debate over the constitutional recognition of Indigenous peoples is a deeply political one. That might appear to be a controversial claim. After all, there has been much talk about minimising the scope for disagreement between ‘constitutional conservatives’ and supporters of more expansive constitutional recognition. And there is concern to ensure that any potential referendum enjoys the maximum conditions and opportunity for success. However, my argument shall be that any form of constitutional recognition of Australia’s First Peoples needs to be (...)
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  3. The Desire to Work as an Adaptive Preference.Michael Cholbi - 2018 - Autonomy 4.
    Many economists and social theorists hypothesize that most societies could soon face a ‘post-work’ future, one in which employment and productive labor have a dramatically reduced place in human affairs. Given the centrality of employment to individual identity and its pivotal role as the primary provider of economic and other goods, transitioning to a ‘post-work’ future could prove traumatic and disorienting to many. Policymakers are thus likely to face the difficult choice of the extent to which they ought to satisfy (...)
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  4. Ranking Agents of Justice: When Should the Corporation Act?Athol Williams - 2018 - St Antony's International Review 14 (1):83-102.
    Theorists have argued that under certain background conditions the commercial, for-profit corporation might bear responsibility to act to advance justice. However, other agents too may be responsible to take remedial action, especially when the state defaults. This raises the question of the sequence in which the agents should act. I develop a framework that offers guidance in determining when the corporation ought to intervene to advance justice. The existing literature typically identifies responsibility-bearers solely by their capacity to remedy an unjust (...)
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  5. Collective Responsibility for Oppression.Titus Stahl - 2017 - Social Theory and Practice 43 (3):473-501.
    Many contemporary forms of oppression are not primarily the result of formally organized collective action nor are they an unintended outcome of a combination of individual actions. This raises the question of collective responsibility. I argue that we can only determine who is responsible for oppression if we understand oppression as a matter of social practices that create obstacles for social change. This social practice view of oppression enables two insights: First, that there is an unproblematic sense in which groups (...)
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  6. On the Nature of Justice in a Trial.G. E. M. Anscombe - 1972 - Analysis 33 (2):33.
  7. Between Retribution and Restoration: Justice and the TRC.J. Allen - 2001 - South African Journal of Philosophy 20 (2):1-20.
    How may a society, in a morally defensible way, confront a past of injustice and suffering, and seek to break the spell of violence and disregard for human life? I begin by demonstrating the relevance of this question to the South African Truth and Reconciliation Commission, and I draw attention to André du Toit’s longstanding interest in ways in which truth commissions may function to consolidate political change. In the second section of the article, I argue that truth commissions should (...)
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  8. On Breaking Up Time, or, Perennialism as Philosophy of History.Bennett Gilbert - 2016 - Joirnal of the Philosophy of History 12 (1):5-26.
    Current and recent philosophy of history contemplates a deep change in fundamental notions of the presence of the past. This is called breaking up time. The chief value for this change is enhancing the moral reach of historical research and writing. However, the materialist view of reality that most historians hold cannot support this approach. The origin of the notion in the thought of Walter Benjamin is suggested. I propose a neo-idealist approach called perennialism, centered on recurrent moral dilemmas and (...)
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  9. Reciprocity.Lawrence C. Becker - 1986 - Routledge.
    The tendency to reciprocate – to return good for good and evil for evil – is a potent force in human life, and the concept of reciprocity is closely connected to fundamental notions of ‘justice’, ‘obligation’ or ‘duty’, ‘gratitude’ and ‘equality’. In _Reciprocity_, first published in 1986,_ _Lawrence Becker presents a sustained argument about reciprocity, beginning with the strategy for developing a moral theory of the virtues. He considers the concept of reciprocity in detail, contending that it is a basic (...)
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  10. Just Freedom. By Philip Pettit. [REVIEW]Dorothea Gädeke - 2014 - Constellations 21 (4):623-625.
  11. Global Bioethics.Heather Widdows, Donna Dickenson & Sirkku Hellsten - 2003 - New Review of Bioethics 1 (1):101-116.
    The emergence of global bioethics is connected to a rise of interest in ethics in general (both in academia and in the public sphere), combined with an increasing awareness of the interrelatedness of peoples and their ethical dilemmas, and the recognition that global problems need global solutions. In short, global bioethics has two distinguishing features: first, its global scope, both geographically and conceptually; and second, its focus on justice (communal and individual).
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  12. Mercy and Desert.Andrew Brien - 1991 - Philosophical Papers 20 (3):193-201.
The Nature of Justice
  1. The Possibility of Wildly Unrealistic Justice and the Principle/Proposal Distinction.Nicholas Southwood - forthcoming - Philosophical Studies.
    Are institutional principles of justice subject to a minimal realism constraint to the effect that, in order to be valid, they must not make wildly unrealistic demands? Most of us say “yes.” David Estlund says, “no.” However, while Estlund holds that 1) institutional principles of justice are not subject to a minimal realism constraint, he accepts that 2) institutional principles of justice are subject to an *attainability constraint* to the effect that, in order to be valid, they must not make (...)
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  2. W.E.B. Du Bois on Freedom, Race, and American Modernity.Elvira Basevich - 2017 - Dissertation, The Graduate Center, CUNY
    My dissertation defends W.E.B. Du Bois’s philosophy of modern freedom, which he grounds in the historical reconstruction of the American civic community on the moral basis of free and equal citizenship. Rather than ascribe to him an elitist politics of racial ‘uplift’ and assimilation to Anglo- American folkways, I instead argue that he defends black moral and political autonomy for securing state power and civic equality. Additionally, he challenges both historical and the contemporary political philosophers, including John Rawls, Axel Honneth, (...)
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  3. The Function of the Philosopher and the Public in Du Bois’s Political Thought.Elvira Basevich - forthcoming - Australasian Philosophical Review.
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  4. Rawlsian Institutionalism and Business Ethics: Does It Matter Whether Corporations Are Part of the Basic Structure of Society?Brian Berkey - forthcoming - Business Ethics Quarterly:1-31.
    In this article, I aim to clarify some key issues in the ongoing debate about the relationship between Rawlsian political philosophy and business ethics. First, I discuss precisely what we ought to be asking when we consider whether corporations are part of the “basic structure of society.” I suggest that the relevant questions have been mischaracterized in much of the existing debate, and that some key distinctions have been overlooked. I then argue that although Rawlsian theory’s potential implications for business (...)
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  5. خودکشی توسط دموکراسی یک موانع برای آمریکا و جهان.Michael Richard Starks - 2019 - Las Vegas, NV USA: Reality Press.
    امریکا و جهان در روند فروپاشی از رشد جمعیت بیش از حد هستند, بیشتر از آن برای قرن گذشته, و در حال حاضر همه از آن, با توجه به مردم جهان 3. مصرف منابع و علاوه بر این از 3 میلیارد بیشتر ca. ۲۱۰۰ تمدن صنعتی را سقوط خواهد کرد و در مورد گرسنگی ، بیماری ، خشونت و جنگ در مقیاس سرسام آور را به ارمغان بیاورد. زمین از دست می دهد حداقل 1 درصد از خاک خود را در (...)
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  6. लोकतंत्र द्वारा आत्महत्या अमेरिका और दुनिया के लिए एक प्रसूति.Michael Richard Starks - 2019 - Las Vegas, NV USA: Reality Press.
    अमेरिका और दुनिया अत्यधिक जनसंख्या वृद्धि से पतन की प्रक्रिया में हैं, पिछली सदी के लिए यह सबसे अधिक है, और अब यह सब, 3 दुनिया के लोगों के कारण. संसाधनों की खपत और 3 अरब से अधिक ca. 2100 के अलावा औद्योगिक सभ्यता पतन और भुखमरी, रोग, हिंसा और एक चौंका देने वाले पैमाने पर युद्ध के बारे में लाना होगा. पृथ्वी हर साल अपने topsoil के कम से कम 1% खो देता है, तो के रूप में यह 2100 (...)
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  7. الانتحار من قبل الديمقراطية نعي لأمريكا والعالم.Michael Richard Starks - 2019 - Las Vegas , NV USA: Reality Press.
    إن أمريكا والعالم في طور الانهيار من النمو السكاني المفرط، ومعظمها في القرن الماضي، والآن كل ذلك، بسبب شعوب العالم الثالث. إن استهلاك الموارد وإضافة 3 بلايين أخرى من عام 2100 سينهار الحضارة الصناعية ويجلب المجاعة والمرض والعنف والحرب على نطاق مذهل. الأرض تفقد ما لا يقل عن 1٪ من التربة السطحية كل عام، لذلك مع اقترابها من عام 2100، فإن معظم قدرتها على زراعة الأغذية سوف تختفي. المليارات سوف تموت والحرب النووية كلها مؤكدة وفي أمريكا، يتسارع هذا بشكل كبير (...)
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  8. Relational Egalitarianism and the Grounds of Entitlements to Health Care.Brian Berkey - 2018 - Les ateliers de l'éthique/The Ethics Forum 13 (3):85-104.
    In recent years, a number of philosophers have argued that much theorizing about the value of equality, and about justice more generally, has focused unduly on distributive issues and neglected the importance of egalitarian social relationships. As a result, relational egalitarian views, according to which the value of egalitarian social relations provides the grounds of the commitment that we ought to have to equality, have gained prominence as alternatives to more fundamentally distributive accounts of the basis of egalitarianism, and of (...)
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  9. Bottles and Bricks.Jennifer Kling & Megan Mitchell - 2019 - Radical Philosophy Review 22 (2):209-237.
    We argue that violent political protest is justified in a generally just society when violence is required to send a message about the nature of the injustice at issue, and when it is not ruled out by moral or pragmatic considerations. Focusing on protest as a mode of public address, we argue that its communicative function can sometimes justify or require the use of violence. The injustice at the heart of the Baltimore protests—police brutality against black Americans —is a paradigmatic (...)
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  10. Amartya Sen’s Nonideal Theory.Kristina Meshelski - 2019 - Ethics and Global Politics 12 (2):31-45.
    Amartya Sen argues that Rawls’s theory is not only unnecessary in the pursuit of justice, but it may even be an impediment to justice in so far as it has discouraged more useful work. Against what he considers the dominance of transcendental theory, Sen calls for a more realistic and practical ‘comparative’ theory of justice. Sen’s negative point has been widely discussed, but here I develop a reconstruction of Sen’s positive theory (a combination of Adam Smith’s Impartial Spectator, Social Choice (...)
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  11. Feasibility as a Constraint on ‘Ought All-Things-Considered’, But Not on ‘Ought as a Matter of Justice’?Nicholas Southwood - 2019 - Philosophical Quarterly 69 (276):598-616.
    It is natural and relatively common to suppose that feasibility is a constraint on what we ought to do all-things-considered but not a constraint on what we ought to do as a matter of justice. I show that the combination of these claims entails an implausible picture of the relation between feasibility and desirability given an attractive understanding of the relation between what we ought to do as a matter of justice and what we ought to do all-things-considered.
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  12. Liberalismo, comunitarismo e oltre: un dialogo fra sordi con un paio di utili sviluppi.Sergio Volodia Marcello Cremaschi - 1994 - Quaderni di Azione Sociale 39 (3-4):63-75.
    I reconstruct the discussion originated with publication of A Theory of Justice in 1971. I argue that criticism and counter-criticism has modified in a remarkable way the original points of view with which both alignments joined the discussion.
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  13. Defending 'A Conceptual Investigation of Justice'.Kyle Johannsen - 2019 - Dialogue 58 (4):763-78.
    In this paper, I explain the arguments my critics target and I respond to their criticisms. Some of my replies further expand upon the ideas covered in my book—'A Conceptual Investigation of Justice'—and some cover matters that weren’t discussed there. This paper thus substantially contributes to the arguments made in my book.
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  14. Conceptual Disagreement About Justice: Verbal, but Not Merely Verbal.Kyle Johannsen - 2019 - Dialogue 58 (4):701-9.
    In this paper, I introduce the articles contained in this special issue, and I briefly explain some of the main arguments presented in my book 'A Conceptual Investigation of Justice'. A central claim in my book is that a verbal and yet also philosophically substantial disagreement over the word ‘justice’ lies at the heart of a number of issues in contemporary political philosophy. Over the course of introducing my book’s arguments and the commentaries in this issue, I also offer an (...)
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  15. The Ethics of Omission.Gregory Schwartz - 2019 - Think 18 (51):117-121.
    In society, power and responsibility are often linked, supporting the idea that with great power comes great responsibility. I assert that this link between power and responsibility is a form of the Act–Omission Distinction, a principle in ethics that there is a morally relevant distinction between doing something and omitting to do something, e.g. a difference between killing someone and letting someone be killed. As such, using trolleys, elected spider-men, and real-life cases such as R v Stone & Dobinson, I (...)
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  16. Concepts, Conceptions, and Principles of Justice.Loren King - 2012 - Socialist Studies 8 (1):164-172.
    G.A. Cohen argues that Rawlsian constructivism mistakenly conflates principles of justice with optimal rules of regulation, a confusion that arises out of how Rawls has us think about justice. I use the concepts/conceptions distinction to argue that while citizens may reasonably disagree about the substance and demands of justice, some principled convergence may be possible: we can agree upon regulative principles consistent with justice, as each of us understands it. Rawlian constructivism helps us find that principled convergence, and this too (...)
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  17. The Pareto Argument for Inequality Revisited.A. R. J. Fisher & Edward F. McClennen - manuscript
    One of the more obscure arguments for Rawls’ difference principle dubbed ‘the Pareto argument for inequality’ has been criticised by G. A. Cohen (1995, 2008) as being inconsistent. In this paper, we examine and clarify the Pareto argument in detail and argue (1) that justification for the Pareto principles derives from rational selfinterest and thus the Pareto principles ought to be understood as conditions of individual rationality, (2) that the Pareto argument is not inconsistent, contra Cohen, and (3) that the (...)
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  18. ¿Qué es justicia social? Una nueva historia de su significado en el discurso jurídico transnacional.Carlos Andrés Pérez-Garzón - 2019 - Revista Derecho Del Estado 43:67-106.
    Spanish Abstract: A partir de un análisis desde la historia del derecho, este artículo de investigación busca demostrar la existencia de un significado de justicia social en el discurso jurídico transnacional actual que se resume en la garantía de estos tres elementos: Estado Social de Derecho, dignidad humana e igualdad de oportunidades. Con esto, se pretende superar el simple estudio de teorías de filósofos de moda como John Rawls a la hora de abordar el problema de cómo entender y materializar (...)
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  19. العدالة بوصفها اعترافًا: دراسةٌ مفهوميّةٌ أوّليّةٌ.Housamedden Darwish - 2013 - Tabayyun تبيُّن 2 (1):97-120.
    "ما العدالة؟"، بمثل هذه الصيغة من السؤال أو التساؤل، الذي يسعى إلى تحديد معنى المفاهيم وماهية الأشياء، بدأ الفكر الفلسفيّ المنهجيّ والمدوَّن رحلته. وللإجابة عن هذا السؤال تحديدًا، خصّص أفلاطون – وهو أوّل فيلسوفٍ وصلتنا مؤلّفاته - أحد أوّل وأهمّ كتبه في الفلسفة عمومًا، وفي الفلسفة السياسيّة خصوصًا. واستمر انشغال الفلسفة السياسيّة والأخلاقيّة بهذا السؤال منذ "جمهورية" أفلاطون حتى "فكرة" العدالة (2009)" لأمارتيا صن، على سبيل المثال. وهذا لا يعني أنّ اهتمام الفلسفة بمسألة العدالة كان كبيرًا دائمًا. فقد تمَّ اختزال (...)
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  20. Republicanism Across Cultures.Philip Pettit - 2013 - In Jun-Hyeok Kwak & Leigh Jenco (eds.), Republicanism in Northeast Asia. London: Routledge.
    In this paper I focus on how far the republican ideal of freedom as non-domination can and should command allegiance across different cultures. Is the ideal bound to western culture, as its provenance may suggest? Or does it have a hold on the human imagination and sensibility that survives across various cultural and historical divides? I argue, in a deeply unfashionable vein,that it does command a form of universal allegiance. Or, to be more exact, I argue that freedom as non-domination (...)
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  21. The Tyranny -- Or the Democracy -- Of the Ideal?Blain Neufeld & Lori Watson - 2018 - Cosmos + Taxis 5 (2):47-61.
  22. Self-Governance and Reform in Kant’s Liberal Republicanism - Ideal and Non-Ideal Theory in Kant’s Doctrine of Right.Helga Varden - 2016 - Doispontos 13 (2).
    At the heart of Kant’s legal-political philosophy lies a liberal, republican ideal of justice understood in terms of private independence (non-domination) and subjection to public laws securing freedom for all citizens as equals. Given this basic commitment of Kant’s, it is puzzling to many that he does not consider democracy a minimal condition on a legitimate state. In addition, many find Kant ideas of reform or improvement of the historical states we have inherited vague and confusing. The aim of this (...)
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  23. Self-Defensive Subjectivity.Chad Kautzer - 2014 - Philosophy and Social Criticism 40 (8):743-756.
    In his book Das Recht der Freiheit (2011), Axel Honneth develops a theory of social justice that incorporates negative, reflexive and social forms of freedom as well as the institutional conditions necessary for their reproduction. This account enables the identification of social pathologies or systemic normative deficits that frustrate individual efforts to relate their actions reflexively to a normative order and inhibits their ability to recognize the freedom of others as a condition of their own. In this article I utilize (...)
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  24. Love and Justice: A Paradox?Anca Gheaus - 2017 - Canadian Journal of Philosophy 47 (6):739-759.
    Three claims about love and justice cannot be simultaneously true and therefore entail a paradox: (1) Love is a matter of justice. (2) There cannot be a duty to love. (3) All matters of justice are matters of duty. The first claim is more controversial. To defend it, I show why the extent to which we enjoy the good of love is relevant to distributive justice. To defend (2) I explain the empirical, conceptual and axiological arguments in its favour. Although (...)
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  25. La giustizia nelle interazioni delle transizioni post-conflitto.Emanuela Ceva - 2017 - Laboratorio di Politica Comparata E Filosofia Pubblica 3:5-22.
    I processi di transizione post-conflitto pongono questioni prominenti per l’agenda politica globale. Si pensi, per esempio, alla transizione democratica in Sud Africa dopo la fine dell’Apartheid o alla ricostruzione politica dei paesi facenti parte dell’ex-Jugoslavia all’indomani delle guerre dei Balcani. Quali principi normativi dovrebbero informare tali processi? Questa domanda è al cuore del crescente dibattito sulla “giustizia transizionale”. Questo dibattito si è concentrato principalmente sulla rettificazione delle ingiustizie occorse a causa dei torti perpetrati e subiti dalle parti coinvolte. Di conseguenza, (...)
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  26. The Tyranny of a Metaphor.David Wiens - 2018 - Cosmos + Taxis 5 (2):13-28.
    Debates on the practical relevance of ideal theory revolve around Sen's metaphor of navigating a mountainous landscape. In *The Tyranny of the Ideal*, Gerald Gaus presents the most thorough articulation of this metaphor to date. His detailed exploration yields new insight on central issues in existing debates, as well as a fruitful medium for exploring important limitations on our ability to map the space of social possibilities. Yet Gaus's heavy reliance on the navigation metaphor obscures questions about the reasoning by (...)
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  27. The Savings Problem in the Original Position: Assessing and Revising a Model.Eric Brandstedt - 2017 - Canadian Journal of Philosophy 47 (2):269-289.
    The common conception of justice as reciprocity seemingly is inapplicable to relations between non-overlapping generations. This is a challenge also to John Rawls’s theory of justice as fairness. This text responds to this by way of reinterpreting and developing Rawls’s theory. First, by examining the original position as a model, some revisions of it are shown to be wanting. Second, by drawing on the methodology of constructivism, an alternative solution is proposed: an amendment to the primary goods named ‘sustainability of (...)
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  28. Advantage, Restraint, and the Circumstances of Justice.Chrisoula Andreou - 2017 - Social Theory and Practice 43 (2):397-419.
    I focus on the mutual advantage conception of justice and on a related Humean argument according to which “the circumstances of justice” obtain only when there is a conflict of ends, a suitable level of scarcity, and rough equality of power. I add to the challenges facing the argument by using a Millian illustration whose significance has not been appreciated in prior discussions of the circumstances of justice to show that, contrary to a key premise of the Humean argument, restraining (...)
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  29. Whose Aristotle? Which Marx? Ethics, Law and Justice in Aristotle and Marx.Burns Tony - 2005 - Imprints: Egalitarian Theory and Practice 8 (2).
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  30. Impure Procedural Justice and the Management of Conflicts About Values.Emanuela Ceva - 2008 - Polish Journal of Philosophy 2 (1):5-22.
    This paper aims to outline the essential structural traits that a procedural theory of justice for the management of conflicts about values should display in order to combine open-endedness and cogency. To this purpose, it offers an investigation into the characteristics of procedural justice through a critical assessment of John Rawl’s taxonomy of prodeduralism, in terms of perfect, imperfect and pure procedural justice. Given the concessions the two former kinds of proceduralism make to substantive theories, and the potentially misleading characterisation (...)
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  31. The Cost of Free Speech: Pornography, Hate Speech, and Their Challenge to Liberalism.Abigail Levin - 2010 - Palgrave-Macmillan.
  32. The Practice-Independence of Intergenerational Justice.Merten Reglitz - 2016 - Utilitas 28 (4): 415-440.
    The question whether distributive justice is at bottom practice-dependent or practice-independent has received much attention in recent years. I argue that the problem of intergenerational justice resolves this dispute in favor of practice-independence. Many believe that we owe more to our descendants than leaving them a world in which they can merely lead minimally decent lives. This thought is particularly convincing given the fact that it is us who determine to a significant extent what this future world will look like. (...)
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  33. Interactive Justice: A Proceduralist Approach to Value Conflict in Politics.Emanuela Ceva - 2016 - Routledge.
    Contemporary societies are riddled with moral disputes caused by conflicts between value claims competing for the regulation of matters of public concern. This familiar state of affairs is relevant for one of the most important debates within liberal political thought: should institutions seek to realize justice or peace? Justice-driven philosophers characterize the normative conditions for the resolution of value conflicts through the establishment of a moral consensus on an order of priority between competing value claims. Peace-driven philosophers have concentrated, perhaps (...)
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  34. Basic Structure and the Value of Equality.A. J. Julius - 2003 - Philosophy and Public Affairs 31 (4):321-355.
  35. Rejoinder to Estlund.David Wiens - manuscript
    Estlund has offered a reply to my "Motivational Demands on the Limits of Justice". This short note is my rejoinder.
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  36. Justice and the Crooked Wood of Human Nature.Adam Cureton - 2014 - In Alexander Kaufman (ed.), Distributive Justice and Access to Advantage: G. A. Cohen's Egalitarianism. Cambridge University Press: pp. 79-94.
    G.A. Cohen accuses Rawls of illicitly tailoring basic principles of justice to the ‘crooked wood’ of human nature. We are naturally self-interested, for example, so justice must entice us to conform to requirements that cannot be too demanding, whereas Cohen thinks we should distinguish more clearly between pure justice and its pragmatic implementation. My suggestion is that, strictly speaking, Rawls does not rely on facts of any kind to define his constructive procedure or to argue that his principles of justice (...)
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  37. Theorizing Justice: Critical Insights and Future Directions.Krushil Watene & Jay Drydyk (eds.) - 2016 - Rowman & Littlefield International.
    A collection of essays that examine how discussions of justice are most usefully shaped in our world, rethinking how we theorize justice and principles of justice.
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  38. Double Counting, Moral Rigorism, and Cohen’s Critique of Rawls: A Response to Alan Thomas.Brian Berkey - 2015 - Mind 124 (495):849-874.
    In a recent article in this journal, Alan Thomas presents a novel defence of what I call ‘Rawlsian Institutionalism about Justice’ against G. A. Cohen’s well-known critique. In this response I aim to defend Cohen’s rejection of Institutionalism against Thomas’s arguments. In part this defence requires clarifying precisely what is at issue between Institutionalists and their opponents. My primary focus, however, is on Thomas’s critical discussion of Cohen’s endorsement of an ethical prerogative, as well as his appeal to the institutional (...)
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