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Though much attention has been paid to different principles ofjustice, far less has been done reflecting on what the larger concern behind the notion is. In this work, Mathias Risse proposes that the perennial quest forjustice is about ensuring that each individual has an appropriate place in what our uniquely human capacities permit us to build, produce, and maintain, and is appropriately respected for the capacity to hold such a place to begin with. Risse begins by (...) investigating the role of political philosophers and exploring how to think about the global context where philosophical inquiry occurs. Next, he offers a quasi-historical narrative about how the notion of distributivejustice identifies a genuinely human concern that arises independently of cultural context and has developed into the one we should adopt now. Finally, he investigates the core terms of this view, including stringency, moral value, ground and duties ofjustice. (shrink)

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The purpose of this introductory chapter is threefold. First, it aims to transport our readers’ minds to the monasteries, beaches, myths and legends that the authors encountered during their personal journeys of writing their chapters. For a philosophical book, this transportation is important not only for understanding its methodological underpinnings, but also for enabling the grasping of some of the key concepts and norms that it aspires to challenge. Second, this chapter aims to lay the founding values and principles on (...) which the book and the journey were based. These values were agreed with all authors from the outset of our journey, and consequently served as a framework for our philosophical and creative writing. They are also married to the two disciplines that we aim to challenge through our questioning; the strands of restorativejustice and human rights. Third, it is paramount that we set the parameters of our work and acknowledge the caveats that any time-bound project with limited resources is expected to face. The overall ambition of the chapter is to open up the debate on new methods of writing on restorativejustice. Creative and philosophical thinking that takes bold steps in moving outside of empirical evidence from the bottom up is still rare. (shrink)

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Truth Be Told explains how truth and falsity result from relations that sentences and their constituents have to the circumstances at which they are evaluated. It offers a precise analysis of truth and a diagnosis of the Liar paradox. Current semantic theory employs generalized quantifiers as the extensions of noun phrases. The book provides simpler extensions for noun phrases. These permit intuitive compositions of truth-values and a diagnosis of the Liar and Grelling paradoxes.

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This book takes bold steps in forming much-needed philosophical foundations for restorativejustice through deconstructing and reconstructing various models of thinking. It challenges current debates through the consideration and integration of various disciplines such as law, criminology,philosophy and human rights into restorativejustice theory, resulting in the development of new and stimulating arguments. Topics covered include the close relationship and convergence of restorativejustice and human rights, some of the challenges of engagement with human rights, (...) the need for the recognition of the teachings of restorativejustice at both the theoretical and the applied level, the Aristotelian theory on restorativejustice, the role of restorativejustice in schools and in police practice and a discussion of the humanistic Africanphilosophy of Ubuntu. With international contributions from various disciplines and through the use of value based research methods, the book deconstructs existing concepts and suggests a new conceptual model for restorativejustice. This unique book will be of interest to academics, researchers, policy-makers and practitioners. -/- Reviews: “Gavrielides and Artinopoulou propose a reconstructedphilosophy of restorativejustice that is much more expansive and inclusive, much less either/or, than the usual approach. For the restorativejustice movement to progress, they argue, we first must reconcile the internal tensions identified by the authors in this volume: conceptual, philosophical, political, personal. Their proposed reconstructedphilosophy helps point a direct but in addition, they also suggest some rules for moving in this direct, asking those of us working in and advocating for restorativejustice to redirect some of our energies. The methodology the editors adopted for this volume is also significant. Instead of limiting contributions to empirical analysis, they encouraged authors to write freely from a variety of sources and perspectives. As the library recall notice says, this book is long overdue”. Howard Zehr, Ph.D. Distinguished Professor of RestorativeJustice Center forJustice & Peacebuilding Eastern Mennonite University, Virginia, USA “No one will be able to read this book without wishing they were there for the journey that gave it birth. Rich outcomes are enabled by richness of process. This book succeeds in drawing us into the journey of its travelers and is a grand exercise in critical retrieval, revival, renewal of those teachings, ancient and recent. There is a great, enduring core of restorativejustice teachings that has an increasingly global quality about it. This fine collection helps us renew and reconstruct the core of restorativejustice teachings at their holistic philosophical foundations while also helping us to look at them with wider historical and cultural lenses. John Braithwaite, PhD, Professor Australian National University, Australia. (shrink)

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Through the writings for this volume and the extant literature, we observe a shift in thejustice tectonic plates; a different Zeitgeist. It relates to how you and I view, pursue, achieve and indeed want to experiencejustice at the inter-personal, inter-community and inter-state levels. The role of restorativejustice in praxis is being explored. This book deconstructed the restorativejustice concept through normative analysis of current debates and phenomena. The Epilogue is an ambitious attempt to (...) reconstruct restorativejusticephilosophy. It posits a model for this reconstruction and explains its implications for further research, implementation and theory. (shrink)

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Situating medical and scientific research within a framework or theory of socialjustice is long overdue. Attempting to extend principles of research ethics beyond the clinic and lab to other affected people or consequences tolerates or obfuscates injustice. While it must be done, the timescales, methodologies, and commitment to real-world impact are quite different in research ethics versus politicalphilosophy.

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Frege’s claim that proper names have senses has come to seem untenable following Kripke’s argument that names are rigid designators. It is commonly thought that if names had senses, their referents would vary with circumstances of evaluation. The article defends Frege’s claim by arguing that names have word-reflexive senses. This analysis of names’ senses does not violate Kripke’s noncircularity condition, and it differs crucially from related views of Bach and Katz. That names have reflexive senses confirms Frege’s own solution to (...) his puzzle about the content of identity sentences, solves Kripke’s Pierre and Peter puzzles about belief ascription, and entails that bearerless names have meanings. Furthermore, names’ having reflexive senses explains why they designate rigidly. (shrink)

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Theoreticians of names are currently split into two camps: Fregean and Millian. Fregean theorists hold that names have referent-determining senses that account for such facts as the change of content with the substitution of co-referential names and the meaningfulness of names without bearers. Their enduring problem has been to state these senses. Millian theorists deny that names have senses and take courage from Kripke's arguments that names are rigid designators. If names had senses, it seems that their referents should vary (...) among possible worlds. However, the Millians have the enduring problem of explaining the apparent cognitive content of names. I argue that Mill's original theory, when purged of confusion, provides word-reflexive senses for names. Frege failed to notice senses of this particular sort. Moreover, it is these senses that account for names' rigid designation. When the views of Mill and Frege are understood as complementary, the problems that have faced the divided theorists of names vanish. (shrink)

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ABSTRACT Every social order depends on a pathway to atonement for those who breach behavioral expectations. However, observers from a variety of fields now agree that the United States has entered an age of non-apology, where the two words “I’m sorry” simply cannot be said, particularly by powerful men facing allegations of sexual misconduct. This essay draws attention to, and comments upon, this trend. We first identify the sociopolitical factors that have inaugurated the era of non-apology, namely growing political polarization. (...) We then explain the consequences of this shift in societal expectations surrounding apology. This state of affairs, which associates genuine apology with emasculation and defeat, is harmful: it foments a toxic culture that will not allow redress for survivors of sexual assault and harassment; and it provides no answers to complex questions of how society can address the guilt of those who engage in sexual misconduct. (shrink)

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Paul Thagard uses new accounts of brain mechanisms and social interactions to forge theories of mind, knowledge, reality, morality,justice, meaning, and the arts. NaturalPhilosophy brings new methods for analyzing concepts, understanding values, and achieving coherence. It shows how to unify the humanities with the cognitive and social sciences.

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This paper explores the tensions between two disparate approaches to addressing hunger worldwide: Food security and food sovereignty. Food security generally focuses on ensuring that people have economic and physical access to safe and nutritious food, while food sovereignty movements prioritize the right of people and communities to determine their agricultural policies and food cultures. As food sovereignty movements grew out of critiques of food security initiatives, they are often framed as conflicting approaches within the wider literature. This paper explores (...) this tension, arguing that food security is based on a particular model ofjustice, distributivejustice, which limits the sovereignty and autonomy of communities as food producers and consumers. In contrast, food sovereignty movements view food security as a necessary part of food sovereignty, but ultimately insufficient for creating food sustainable communities and limiting wider harms. Rather than viewing food security and food sovereignty as in conflict, we argue that food sovereignty’sjustice framework both encompasses and entailsjustice claims that guide food security projects. (shrink)

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In contemporary moral and politicalphilosophy, a wide gulf often dividesjustice from harmony--a gulf related to the division of the right from the good in moral theory, liberalism from communitarianism in political theory, and neutrality from perfectionism in governance. This dissertation asks if these rifts can be reconciled and ifjustice and harmony can be made conceptually compatible. This question takes on geopolitical importance since American ideology identifies withjustice and Chinese ideology identifies with a (...) harmony. If these two ideals are incompatible, does that mean American and Chinese goals are necessarily in conflict? To enter into a productive dialog, we first must recognize important differences between western conceptions ofjustice and harmony and their Chinese counterparts, zhengyi 正義 and he 和. Despite initial philosophical differences, this dissertation identifies alternative conceptions ofjustice and harmony which can help us put the western and Chinese ideas into a fruitful conversation. Following an elaboration of the split between the right and the good across various levels of discourse, this dissertation identifies several attempts to situate the right and the good in a complementary relationship rather than in opposition. Paul Ricoeur's argument incorporating teleology and deontology in pursuit of practical wisdom provides a framework for reconcilingjustice and harmony. Using this tri-level framework, this dissertation reconstructs the ideals and their interrelationships as 1) fundamental harmony; 2) harmonicjustice, heyi 和義; and 3) just harmony, zhenghe 正和. These reformulations honor our emotional experience and our social embeddedness, our critical capacities and expanding awareness, and our ultimate ambition to achieve the most good by the best possible means in particular morally fraught situations. The dissertation concludes by incorporating these reformulated ideals into the practices of restorativejustice, and suggesting that understandingjustice and harmony as complementary can help overcome crises caused by one-sided adherence to one or the other. (shrink)

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I offer a response to Rodin’s, Statman’s, Stilz’s, and Tadros’ papers on my book Cosmopolitan War.

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It is easy to think ofphilosophy as being something abstract, something that academics study in isolation from the real world. Yet we make decisions based on philosophical debates every day--why is your money yours and not ours? Why shouldn't you lie? Or is it ever acceptable to lie?Philosophy: A Crash Course will guide you through the key concepts and theories, from logic tojustice and from art to censorship. But it also tackles the philosophical side (...) to today's essential issues, including climate change and what disability really is. Together, you will have a fresh understanding of the world around us. This accessible introduction tophilosophy includes: 52 topics explaining the key ideas and concepts timelines to show how the study ofphilosophy has developed from the past to the pre sent biographies of key people. (shrink)

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In activist circles feminist political thought is often viewed as abstract because it does not help activists make the kinds of arguments that are generally effective with donors and policy makers. The feminist political philosopher's focus on how we know and what counts as knowledge is a large step away from the terrain in which activists make their arguments to donors. Yet, philosophical reflection on the relations between power and knowledge can make a significant contribution to women's human rights work (...) in the area of evaluation. Feminist politicalphilosophy can offer guidelines for how to evaluate the work of women's human rights organizations and their funders in light of the social, political, and economic conditions that render their work necessary and difficult. This article offers 1) an account of the difficulty in showing the impact of social change activism using conventional modes of measurement, particularly those that focus on first order effects, 2) feminist theoretical insights into the interrelatedness of global gender injustices that may help us develop better benchmarks of evaluation for women's human rights programming, and 3) a sketch of how to approach the evaluation of organizations and donors who seek to support global genderjustice. (shrink)

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The article discusses two areas at the intersection of social determinants of health research and socialjustice theory. The first section examines the affinity between social epidemiology and the capabilities approach. The second section examines how social epidemiology's expansion of the scope of the causal chain and determinants raises questions about epistemology and ontology in epidemiology as well as the field's link to the moral concern for human health.

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In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Egalitarian Liberalism Revisited: On the Meaning and Justification of SocialJustice by Per SundmanBharat RanganathanEgalitarian Liberalism Revisited: On the Meaning and Justification of SocialJustice Per Sundman uppsala, sweden: uppsala universitet, 2016. 242 pp. $72.50Across a range of contemporary disciplines, discussions aboutjustice abound. Despite the prevalence of these discussions, however, there is little consensus about whatjustice is and whether (and, if so, (...) how) appeals to it should be made. Moreover, if the interconnectedness and pluralism that obtain in our rapidly globalizing world are taken seriously, concerns about the content, meaning, and use ofjustice are amplified. Against this backdrop, Per Sundman aims to explicate and evaluate one particular form ofjustice: egalitarian liberalism. On his definition, egalitarian liberalism is "best understood as a triune conjunction of equality of opportunity, desert and self-ownership" (10). Over the course of eight substantive chapters, Sundman labors to show how these criteria both reinforce and don't contradict each other, aiming to clarify the meaning of socialjustice while considering known alternatives.To develop this argument, Sundman covers a truly impressive range of topics in contemporary debates aboutjustice, including consequentialism and deontology, equality of opportunity and equality of resources, capabilities and rights, corrective and distributive policies, the natural and social lotteries, status in moral and political communities, and the politics of recognition and misrecognition. On the whole, covering such a range of topics proves to be a strength. Sundman introduces the reader to a number of important topics and how several important thinkers have treated those topics, and his discussion of these topics and thinkers is evenhanded and insightful. If you're familiar with (and interested in) one or more of these debates, you will be delighted to find a theological ethicist engaging in them. There's also a further reason for delight: Sundman enters and engages in these debates without bringing the all-too-frequent (and oftentimes empty) charge that liberalism is "impoverished"—a point to which I'll return. But depending on your level of familiarity with recent debates in moral and politicalphilosophy, you may be left unsatisfied with some aspects of Sundman's discussion. Specifically, some of these topics and thinkers deserve further attention and scrutiny than Sundman provides, especially important given Sundman's stated desire to navigate alternative understandings. [End Page 189]I do want to draw the reader's attention to the penultimate chapter of Sundman's book, "Save Us from Liberalism." But first I want to make a larger point. I mentioned what I think is an all-too-frequent charge made in theological ethics: namely, that liberalism is impoverished. Sometimes, this charge is entirely warranted. But oftentimes, at least in my experience, it is empty: the person bringing the charge neither distinguishes among the diversity that obtains within liberalism nor charitably reads and represents the thinker with whom they are trying to engage. Given this disciplinary shortcoming, Sundman is to be commended for turning to Christian critiques of liberalism only after he's carefully worked (and guided the reader) through the myriad topics and thinkers that constitute egalitarian liberalism writ large.So what about this chapter in particular? Focusing on Christian communitarians—for example, Stanley Hauerwas and John Milbank—Sundman explores whether authentic Christian ethics contradicts and is superior to egalitarian liberalism. In the first half of the chapter, he examines the different ways in which Christian communitarians understand obedience to God's commands and have criticized the putative liberal obsession with "autonomy." Following an important discussion where he contrasts Christian and liberal understandings of the circumstances ofjustice, the second half of Sundman's chapter argues briefly but persuasively against Christian exclusivity (e.g., the recently popular Benedict Option) and for Christians to act out of love, forjustice, and in the world.There is much to recommend about this book. Both substantively and structurally, it is admirable and instructive.Bharat RanganathanUniversity of Notre DameCopyright © 2018 Society of Christian Ethics... (shrink)

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This text is an integrated and comprehensive account of theories ofjustice and judgement in contemporary political and moralphilosophy. It offers a critical examination of judgement and normative validity in the recent works of Rawls, Habermas, Ackerman, Michaleman, and Dworkin. Ferrara demonstrates how the understanding ofjustice and normative validity, since the linguistic turn inphilosophy, is defined in terms of reflective judgement. This demonstration comprises of an historical overview of the judgement model in contemporary (...) politicalphilosophy that focuses on Rawls on `justice as fairness' and Habermas on the discourse theory of law and the public sphere. The discussion then examines situated judgement; the work of Ackerman on the function of the constitution; and Michaelman on deliberative democracy.Justice and Judgement concludes with an exhaustive and exacting discussion of universalism and contemporary liberalism; and the judgement view ofjustice. The key themes of this examination are the good; equal respect; and reflexive judgement. (shrink)

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In this paper I argue that when thinking aboutjustice, political philosophers should pay more attention to social norms, not just the usual subjects of basic principles, rights, laws, and policies. I identify two widely-endorsed ideas about politicalphilosophy that interfere with recognizing the importance of social norms—ideas I dub ‘compulsoriness’ and ‘institutionalism’—and argue for their rejection. I do this largely by focusing on questions about who can and should be an agent ofjustice. I argue that (...) careful reflection on these questions supports a kind of pluralism that reveals the importance of social norms, three types of which I discuss. (shrink)

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_InternationalJustice and the Third World_ vindicates belief in global or universaljustice, and explores both liberal and Marxist grounds for such belief. It also investigates the presuppositions of belief in development, and relates it to sustainability, to environmentalism, and to the obligation to cancel Third World debt.

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In the discussion of global ethics, philosophical ethics risks losing its distinct theoretical horizons. This predicament arises primarily fromphilosophy's failure to anchor its own object and to provide a rational basis for globaljustice from within its current confined theoretical paradigm. Against this background, this paper will first prioritize global co-existence as the primary concern of global ethics, then propose ontological co-existencejustice as its foundational principle, and finally argue that the normative validity of co-existence (...) class='Hi'>justice is predicated on the nations fulfilling the critical requirements of modern civilization, namely, the advancement of individual freedom. (shrink)

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The primary objective of this anthology is to make intergenerationaljustice an issue for interculturalphilosophy, and, conversely, to allow the latter to enrich the former. In times of large-scale environmental destabilization, fair- ness between generations is an urgent issue ofjustice across time, but it is also a global issue ofjustice across geographical and nation-state borders. This means that the future generations envisioned by the currently living also cross these borders. Thus, different philosophical cultures (...) and traditions of thought should converse to re ect on what is fair to future people. In the remainder of this introduction, we will detail these claims and give an overview of the volume’s chapters. (shrink)

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The facts are dismal. One out of five inhabitants of the earth lives in absolute poverty, while one out of seven is afflicted by hunger. Extreme poverty exists alongside extreme abundance. Empirical evidence points not to scarcity but to poor politics as the primary cause. The urgency of the situation as well as the intertwined nature of human misery and politics would lead one to expect globaljustice to be a major component of any respectable study of world affairs. (...) Quite to the contrary, theories of world politics are generally silent on these issues. The poor and the oppressed remain invisible, even in accounts of our brand new 'global village'. ;This dissertation aims to rectify the normative deficit of international theory by analyzing closely John Rawls's latest book: The Law of Peoples . Rawls takes on the challenge raised by global inequality and develops a theory of globaljustice that places moral judgment and action at the heart of world politics. The substance of this theory is filled out by using the famous original position, with its veil of ignorance, this time to generate global principles that regulate relations among peoples. The result is reassuring: human misery requires a response wherever it is experienced. In nonideal theory, the Law of Peoples necessitates global engagement for the eradication of the great evils that have historically followed from political injustice. ;In stark contrast to this global activism, Rawls defends nonintervention and rejects redistribution in ideal theory. This has provoked a heated debate in politicalphilosophy, leading to cosmopolitan criticism of the Rawlsian enterprise. In light of such cosmopolitan objections, I assess the contributions and limitations of the Rawlsian project for globaljustice. I argue that the fundamental ideas of Rawls's broader thought necessitate the endorsement of Rawls's procedure, while at the same time requiring the revision of the substantive principles of the Law of Peoples. Thus reaching cosmopolitan conclusions without cosmopolitan premises, I claim that my reformulated Law of Peoples is more Rawlsian in spirit than the versions offered by either Rawls himself or his cosmopolitan critics. (shrink)

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My aim in this paper is to discuss the general idea of a Central-European ethos in comparison with the values that shaped the contemporary form of Western societies. My argument is threefold. First, I briefly discuss the emergent character of Western modernization. Second, I pinpoint those historical and material conditions that have shaped the general situation of Central Europe in the last two hundred years in order to indicate their influence on what Charles Taylor calls "social imaginaries", shared by the (...) peoples of the region. And in part three, I attempt to point out some consequences of the otherness of the Central-European mode of modernization for regional ethos and its perspectives. My general thesis is that the countries of Central Europe, members of what-is-now the Visegrad Group, that is to say, for the last two hundred years (and some of them, like Poland for instance, for last three or even four centuries) are in the process of some kind semi-modernization, This semi-modernization concerns not only their economies and social relations, but also certain moral and world views (Weltsschauungen), whose basic outlines are derived from inferiority complex about the modernized West. But at the same time they are mostly unable, for the reason I shall refer to below, to propose their own way of modernization. Hence, claims to equality andjustice made within Central-European are are of a special kind, which involves a strong recognition of history as the source and basis for them. (shrink)

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What is fair? How and when can punishment be legitimate? Is there recompense for human suffering? How can we understand ideas about immortality or an afterlife in the context of critical thinking on the human condition? In this book L. E. Goodman presents the first general theory ofjustice in this century to make systematic use of the Jewish sources and to bring them into a philosophical dialogue with the leading ethical and political texts of the Western tradition. Goodman (...) takes an ontological approach to questions of natural and humanjustice, developing a theory of community and of nonvindictive yet retributive punishment that is grounded in careful analysis of various Jewish sources—biblical, rabbinic, and philosophical, His exegesis of these sources allow Plato, Kant, and Rawls to join in a discourse with Spinoza and medieval rationalists, such as Saasidah and Maimonides, who speak in a very different idiom but address many of the same themes. Drawing on sources old and new, Jewish and non-Jewish, Goodman offers fresh perspectives on important moral and theological issues that will be of interest to both Jewish and secular philosophers. (shrink)

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Do a threatened state’s obligations of assistance extend to the enemy’s needy people and the needy people in non-hostile countries equally? This paper examines five arguments defending the political boundary between hostile and non-hostile countries. The aid workers, defence capacity, and pre-emptive self-defence arguments highlight the unreasonable burdens for a threatened state to protect its own citizens, as a result of its assistance to the enemy’s needy people, while the limited and comprehensive negative duties arguments underscore a threatened state’s involvement (...) in harmful activities. Unfortunately, these five arguments cannot accomplish the task. Certain arguments (i.e. the aid workers argument and the negative duties approach in general) encounter the insufficiency problem by not completely denying the potential for assisting the enemy’s needy people, while other arguments (i.e. the defence capacity, the limited and comprehensive negative duties, the pre-emptive self-defence arguments) face the over-extension problem by prohibiting assistance to needy people in nonhostile countries. Therefore, when a threatened state provides assistance to needy foreigners, the distinction between hostile and non-hostile countries should not constitute a decisive reason to affect the distribution of its assistance, because it cannot clearly maintain this distinction. (shrink)

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There will also be two sample role plays in the book and additionally there will be four complete role plays available on our website, closer to publication ...

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This book takes a philosophical approach to questions concerning violence, war, andjustice in human affairs. It offers the reader a broad introduction to underlying assumptions, values, concepts, theories, and the historical contexts informing much of the current discussion worldwide regarding these morally crucial topics. It provides brief summaries and analyses of a wide range of relevant belief systems, philosophical positions, and policy problems. While not first and foremost a book of advocacy, it is clearly oriented throughout by the (...) ethical preference for nonviolent strategies in the achievement of human ends and a belief in the viability of a socially just—and thus peaceful—human future. It also maintains a consistently skeptical stance towards the all-too-easily accepted apologies, past and present, for violence, war, and the continuation of injustice. (shrink)

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Informaljustice often is castigated as roughjustice, procedurally unauthorized and substantively unrationalized and prone to error. Yet those same features are present, to some extent, in formaljustice as well: they do not form the basis for any sharp categorical contrast between formal and informaljustice. Furthermore, some roughness injustice may be no bad thing. Certain of those elements of roughness in formaljustice are inextricably bound up with other features of formal (...)justice that are rightly deemed morally important. And rough informaljustice can sometimes be used to change formaljustice in more just directions. (shrink)

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There was a time when ecological problems were of no interest tophilosophy. Now, these issues have raised philosophical problems in several areas. In moralphilosophy, one question is what moral obligations, if any, we have to future generations, and another is how far we have moral obligations relating to the treatment and the preservation of plants, animals and atmospheres. In politicalphilosophy, the issue is the range of such concepts as rights andjustice, and whether (...) or not they are limited to human relationships. As to the metaphysical question, we have to ask whether there is something about human beings which entitles us to consider them as being supernatural and whether we can think of Nature as an entity of which each human being constitutes a part. (shrink)

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