Varieties of Justice

Oppression, marginalization, and other forms of disadvantage often come with emotional burdens, such as feelings of insecurity or stress. At the same time, some features of oppression are emotional in nature—for example, the dismissal of anger from victims of racial or gender injustice. The concept of affective injustice aims to capture the distinctively emotional wrongs that contribute to, or themselves constitute, unfair disadvantage. This article offers a critical overview of the existing literature on affective injustice, understood as the unjust interference (...) with people’s affective lives. (shrink)

We address an ethical challenge in climate change adaptation and global health research. The challenge stems from two pairs of intuitions about justice and responsibility in climate change and health. One pair assigns responsibility for adaptation research to high-income countries given their historical emissions, disproportionate share of resources and capacity to intervene. The other pair assigns responsibility to low- and middle-income countries given their agency, right to self-determination, local authority and legitimacy, and disproportionate burden of climate and health risks. The (...) intuitions create conflicting views: obligation and assistance pull in one direction, and agency and authority pull in another. To resolve the tension, we distinguish two forms of responsibility: (i) adaptation-enabling responsibilities; and (ii) adaptation-enacting responsibilities. The resulting division of labour reflects different forms of justice and aligns with the principle of subsidiarity’s core elements, namely: non-abandonment, non-absorption, and cooperation and coordination. We thus propose a framework that ascribes adaptation-enabling responsibilities to high-income countries, including adaptation financing, capacity-building and other forms of support; and adaptation-enacting responsibilities to low- and middle-income countries, including priority-setting in local adaptation research, and creation and implementation of their adaptation plans and policies. Our framework also suggests a third form of responsibility: shared adaptation responsibilities, which are jointly assigned to high-income countries, low- and middle-income countries and agents at multiple levels within them. We conclude that genuine collaboration in adaptation research, where high-income countries enable without dominating and low- and middle-income countries act without being abandoned, will be essential for just and effective adaptation to climate change. (shrink)

A just transition from fossil fuels to renewable energy has been associated with a variety of duties, including climate change mitigation and promoting procedural, distributive, and recognitional justice. Several authors have discussed transitional justice tensions between the need for rapid greenhouse gas emissions reductions and other aspects of a just transition, such as fair inclusion of stakeholders. We make the case that such trade-offs are often uncertain, and that this has important moral implications tied to inductive risks. Inductive risks arise (...) when decision-making requires accepting or rejecting an uncertain statement, where the moral harms of errors may be asymmetrical. This line of reasoning suggests that very strong evidence should be required to accept that imposing injustices on marginalized populations is necessary for rapid emissions reductions. [Open access]. (shrink)

This paper examines whether the euro-area macro regime is associated with empirically observable distributional pressures operating through (i) inflation composition and (ii) balance-sheet revaluation. Using harmonised consumer price statistics from the Harmonised Index of Consumer Prices (HICP) by COICOP and Eurosystem Distributional Wealth Accounts (DWA), we construct two tractable distributional objects: a necessities inflation wedge, capturing how far essentials-driven inflation departs from headline inflation, and wealth polarization indicators based on macro-consistent net-wealth aggregates by distributional group. The analysis is implemented on (...) a quarterly panel (2017Q3–2025Q2) and combines windowed difference-in-differences with country and time fixed effects, an event-study centred on the 2021 inflation break, and an HICP contribution decomposition that isolates necessity-loading. Results show that the post-2021 inflation surge was systematically necessities-loaded: the necessities wedge is positive and economically meaningful across a large share of country–quarter observations, averaging on the order of 3–3.5 percentage points in 2021–2023, and the event-study indicates a sharp increase after the break (about 1.6 percentage points on impact, rising to roughly 2.8 percentage points after one year). Consistent with this, the necessities contribution share rises by about 5 percentage points in the post-2021 window in euro-area countries relative to non-euro comparators. Wealth polarization measures move in the direction predicted by valuation-based transmission, but are estimated with lower precision than inflation-composition effects. Overall, the findings support a regime-structured view in which distribution is part of macro transmission: essentials-driven inflation pressures basic consumption security, while balance-sheet dynamics condition resilience and the incidence of subsequent adjustment. (shrink)

This essay argues that Enlightenment democracy was built to fail because it was built for “rational ghosts”: abstract citizens imagined as dispassionate, consistent, and coherent. The argument unfolds as a six-premise syllogism (P1–P6): institutional assumptions (P1) collide with psychological reality (P2), mathematical impossibility (P3), and sociological limits (P4), yielding a normative failure (P5) and a double collapse of input and process (P6). A Persistence Rider explains why the model appeared stable for two centuries despite these contradictions. Drawing on psychology, political (...) theory, and social choice, the essay shows that the Enlightenment’s rationalist blueprint never matched human cognition or sociality. Comparative cases (Brexit, Israel, the EU, Chile) illustrate the Crisis Cascade: biased inputs, incoherent outputs, and eroding legitimacy. The conclusion gestures toward post-rationalist alternatives—subsidiarity, deliberative democracy, sortition, and polycentric governance—frameworks designed not for ghosts but for flawed, embodied citizens. (shrink)

This essay examines presentism—the structural privileging of the living over the unborn in political, legal, and economic institutions. I argue that this bias is not merely cognitive but embedded in the Enlightenment architecture of democracy, property, and rights. Hobbes, Locke, Rousseau, and Bacon each contributed frameworks that secure present sovereignty while excluding future generations from legitimacy. The result is a temporal injustice: debts, climate collapse, and ecological risks are imposed on the silent unborn. Drawing on critical theory and environmental ethics, (...) I trace how Enlightenment faith in progress became a design feature that fossilizes error and externalizes costs. Presentism thus parallels Arrow’s impossibility in the spatial domain: no system can fairly aggregate temporal preferences. The work calls for rethinking justice beyond the limits of sovereignty in the present. (shrink)

We analyze the moral aspects of Carbon Dioxide Removal technologies (CDRs) through what we call ‘transitional justice.’ Experts currently consider CDRs to be essential for mitigating climate change. This raises the question: are CDRs compatible with a just transition? We argue that there is a strong case for adopting CDRs within a just transition, despite some potentially unjust facets of these technologies. We also show that framing CDRs as a moral hazard to climate change mitigation is not conducive to a (...) just transition, and that instead a notional opposition to CDRs constitutes an actual moral hazard to sufficient mitigation. [Open access]. (shrink)

Standard conceptions of discrimination cannot account for all that is morally wrong about discrimination, as they cannot explain how individual acts of discrimination wrong not only their direct target but also all members of the targeted social group. In response to this lacuna, I develop a comprehensive account according to which discrimination consists of two interdependent wrongs: to discriminate against B, A must, first, treat B worse than C in a way that is grave enough to make this differential treatment (...) morally wrong; and second, A must do so in a way that is disrespectful to B and to the social group B is perceived to belong to. (shrink)

While structural injustice and responsibility have been well theorized, a distinct form of systemic injustice that can arise in the absence of individual and structural injustice has received less attention. In this paper I help fill this lacuna by developing a theory of systemic injustice and responsibility. First, I introduce Iris Marion Young’s Social Connection Model of injustice, highlighting the role of social complexity in her assignment of responsibility for social injustice. Next, I draw on Sally Haslanger’s systems-theoretic social ontology (...) to distinguish between two kinds of forward-looking responsibility: systemic responsibility grounded in complex social dynamics and structural responsibility grounded in the roles and relations that make up social structures. I then turn to Robin Zheng’s criticism of Young, arguing that Zheng is correct that a role-based model of responsibility is more appropriate to structural injustice, but that her theory should be complemented by a causality-based theory of systemic injustice inspired by the Social Connection Model. I conclude by considering an example of how systemic and structural injustice and responsibility can come apart, explaining how racialized systemic injustices can emerge from a structurally just housing lottery. (shrink)

_International Justice and the Third World_ vindicates belief in global or universal justice, 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.

This article introduces the notion of interspecies cultures and highlights its consequences for the ethics and practice of design. This discussion is critical because anthropogenic activities reduce the abundance, richness, and diversity of human and nonhuman cultures. Design that aims to address these issues will depend on interspecies cultures that support the flourishing of all organisms. Combining research in architecture and urban ecology, we focus on the design of urban habitat-structures. Design of such structures presents practical, theoretical, and ethical challenges. (...) In response, we seek to align design to advancing knowledge of nonhuman cultures and more-than-human justice. We present interspecies design as an approach that incorporates human and nonhuman cultural knowledge in the management of future habitats. We ask: what is an ethically justifiable and practically plausible theoretical framework for interspecies design? Our central hypothesis is that the capabilities approach to justice can establish goals and evaluative practices for interspecies design. To test this hypothesis, we refer to an ongoing research project that aims to help the powerful owl (Ninox strenua) thrive in Australian cities. To establish possible goals for future interspecies design, we discuss powerful-owl capabilities in past, present, and possible future situations. We then consider the broader relevance of the capabilities approach by examining human-owl cultures in other settings, globally. Our case-study indicates that: 1) owl capabilities offer a useful baseline for future design; 2) cities diminish many owl capabilities but present opportunities for new cultural expressions; and 3) more ambitious design aspirations can support owl wellbeing in cities. The results demonstrate the capabilities approach can inform interspecies design processes, establish more equitable design goals, and set clearer criteria for success. These findings have important implications for researchers and built-environment practitioners who share the goal of supporting multispecies cohabitation in cities. (shrink)

El concepto de “justa generosidad” en Alasdair MacIntyre hace referencia, de modo general, a la inclusión de la virtud de la misericordia dentro de la virtud de la justicia en el contexto del individuo dependiente. Para entender bien este enunciado que define la “justa generosidad”, nos exige, previamente, una breve explicación narrativa de cómo hemos llegado a este concepto ético siguiendo la propia trayectoria intelectual del filósofo anglosajón. Así, Alasdair MacIntyre, tras haber recalado intelectualmente en las tradiciones marxista, analítica-expresivista y (...) psicoanalítica, se adentra en lo que se ha denominado proyecto After virtue, que culminará con la publicación de su conocido libro After virtue: a study of moral theory. -/- Pudes seguir leyendo el resto de este capítulo en «El concepto de la «justa generosidad» en las relaciones sociales según Alasdair MacIntyre», Montoya Camacho, Jorge Martín; Giménez Amaya, José Manuel. La política del bien común en MacIntyre, J. de la Torre, M. Loria y L. Nontol: Dykinson, (2025): 139-154. Aquí presentamos solo el índice del volumen, con su portada, y la primera página del artículo. (shrink)

In many design situations, animals, plants, fungi, and bacteria are better clients than humans. These nonhuman beings live diverse, interesting, and grossly under-explored lives, making research exciting and new discoveries easy.

The reconciliation of high medieval philosophical theories and its praxis is expressed in this opus. The “oust Duterte” petition is a move not of an individual political being but rather of a political sphere upon which the individual is subjected to. The role of philosophy has always been subjected to the endeavor of continuously seeking the truth. The truth is categorized as logical and ontological, where it is hermeneutically subjected to the philosophical engagement proponents of ontology and logic, St. Anselm (...) of Canterbury, and St. Thomas Aquinas respectively. The highlight of this paper is explicating the inviolability of the ruler – constituent relationship under the interpretation of ontology and logic. The contribution of this opus is its pure philosophical engagement into a situation which is material, as such that the latter is viewed by its antecedent vis a vis the evolution of the philosophical theories presented as modalities. (shrink)

O que é a justiça? O presente ensaio apresenta um panorama sumário das mais influentes abordagens filosóficas à justiça, privilegiando as predominantes no estado da arte no primeiro quartel do século XXI e a relevância, para quem tenciona entrar pela primeira vez nos estudos filosóficos sobre o tema, da arrumação (sobretudo, teórica e conceptual) do que se tem falado sobre justiça em filosofia política, moral e do direito. ----- What is justice? This essay presents an overview of the most influential (...) philosophical approaches to justice, privileging those most predominant in the first quarter of the 21st century. Its primary objective is to arrange (both theoretically and conceptually) what has been said about justice in political, moral and legal philosophy in a way that helps those who intend to enter philosophical studies on this subject for the first time. (shrink)

The aim of this article is to extend the explanatory power of Martin Thrupp’s legacy within the framework of critical realism. Specifically, it argues that critical realism’s methodological complement, the morphogenetic approach, provides a metatheoretical toolkit that can deepen and expand Thrupp’s realist analysis of school contexts. The article elaborates on how the morphogenetic approach offers a stratified, temporally phased view of causality that integrates structure, agency, and culture (SAC). By foregrounding SAC, it argues for a layered and nuanced understanding (...) of context in education policy analysis, refining Thrupp’s conceptualisation of the constraints and opportunities available to school leaders. The article also delineates how the morphogenetic approach offers greater analytical precision in examining how emergent socio-cultural configurations condition agency and change within global educational systems, particularly through its positing of ‘situational logics’ that predispose agents towards specific courses of action. The final section outlines the potential of the morphogenetic approach for theorising the impact of globalised neoliberalism and managerialism on education, ultimately complementing and sharpening Thrupp’s realist contextualism. The article concludes that Thrupp’s contextual approach can be ‘rebranded’ through the morphogenetic framework, enhancing his realist analysis with a stratified understanding of how global neoliberal forces shape local educational contexts while offering strategies to resist managerialism and promote social justice. (shrink)

The Research Topic “On poverty and its eradication” was inspired by the International Day for the Eradication of Poverty, first commemorated in Paris in 1987 and formally designated by the United Nations. This day is dedicated to renewing the commitment to universal human development, enabling all individuals to achieve their highest potential, and reflecting on how poverty hinders this progress. The urgency of addressing poverty has increased after the COVID-19 pandemic, which exacerbated existing issues and highlighted the critical need for (...) effective poverty eradication strategies. The studies included in this Research Topic aim to expand knowledge about poverty, its causes, consequences, and connections to crises, inequality, and fairness, and to assess policy measures for poverty reduction. The included contributions use various theoretical, empirical, quantitative, and qualitative approaches to drive sociological and policy-related discussions and initiatives, promoting fair and inclusive societies. (shrink)

Racial, Gender, and Intersectional Biases in AI / -/- Dominant View of Intersectional Fairness in the AI Literature / -/- Three Fundamental Problems with the Dominant View / 1. Overemphasis on Intersections of Attributes / 2. Dilemma between Infinite Regress and Fairness Gerrymandering / 3. Narrow Understanding of Fairness as Parity / -/- Rethinking AI Fairness: from Weak to Strong Fairness.

A growing number of studies on fairness in artificial intelligence (AI) use the notion of intersectionality to measure AI fairness. Most of these studies take intersectional fairness to be a matter of statistical parity among intersectional subgroups: an AI algorithm is “intersectionally fair” if the probability of the outcome is roughly the same across all subgroups defined by different combinations of the protected attributes. This paper identifies and examines three fundamental problems with this dominant interpretation of intersectional fairness in AI. (...) First, the dominant approach is so preoccupied with the intersection of attributes/categories (e.g., race, gender) that it fails to address the intersection of oppression (e.g., racism, sexism), which is more central to intersectionality as a critical framework. Second, the dominant approach faces a dilemma between infinite regress and fairness gerrymandering: it either keeps splitting groups into smaller subgroups or arbitrarily selects protected groups. Lastly, the dominant view fails to capture what it really means for AI algorithms to be fair, in terms of both distributive and non-distributive fairness. I distinguish a strong sense of AI fairness from a weak sense that is prevalent in the literature, and conclude by envisioning paths towards strong intersectional fairness in AI. (shrink)

Résumé : ce travail cherche à proposer une redéfinition conceptuelle de la justice ou du penser et de l’agir justes pour surmonter ce que nous concevons être l’illusion et la contradiction qu’implique notre rapport au monde naturel. Sur la base d’un fondement naturaliste et biologique, la définition générale proposée cherche tant à encapsuler qu’à dépasser des conceptions plus classiques pour reconcevoir le juste comme un rapport symbiotique découlant de notre constitution et de notre dépendance en tant qu’espèce. Abstract: This paper (...) tries to propose a conceptual redefinition of justice or of just thought and action to surmount what we conceive to be the illusion and the contradiction implied in our relationship with the natural world. On the basis of a naturalist and biological foundation, the general definition proposed has for objective to encapsulate and to transcend more classical conceptions in order to re-conceive the just as a symbiotic relation resulting from our constitution and dependency as a species. (shrink)

Philosophy & Public Affairs, Volume 50, Issue 3, Page 375-407, Summer 2022.

There are two conceptions of ‘inclusion’ in play in this debate. 1. The traditional conception in sport: How does sport provide inclusion/exclusion? Through eligibility criteria. 2. The social justice conception: trans people must be included in all social endeavours/institutions, one of these being sport. In the latter ‘inclusion’ facilitates affirmation and validation of their gender identity. The question is: should sport take on this ‘social justice’ task?

Legitimate expectations should be considered in the transition to a low-carbon society. After explaining under what conditions and circumstances expectations are legitimate, this paper shows that those expectations whose frustration undermines the ability to plan, infringes basic moral rights, or is extremely costly for its bearer might justify a deviation in the baseline of justice in favour of the expectation holder. People should be notified about the likely frustration of their expectations so that they can avoid the frustration of their (...) expectations, adapt their life plans and minimise costs. Since the frustration of legitimate expectations seems unavoidable in the transformation to a low-carbon society, priority should be given to the protection of the expectations of those who cannot be materially compensated. Still, if two groups are eligible for material compensation, we should give priority to protecting the expectation of those who cannot continue with the same life plan as before if their expectations are frustrated. (shrink)

A POLITICAL PHILOSOPHY OF CONSERVATISM, PRUDENCE, MODERATION AND TRADITION, by Ferenc Hörcher. London and New York: Bloomsbury Academic. 2020. vi + 210pp. Hardback: $103.50; Paperback: $35.96. ISBN: 978-1-350-06718-9. Reviewed by H.G. Callaway, Department of Philosophy, Temple University. Email: HG1Callaway (at) gmail (.) com Ferenc Hörcher is Head of the Research Institute of Politics and Government of the National University of Public Service, Hungary. His new book, A POLITICAL PHILOSOPHY OF CONSERVATISM, appears in the Bloomsbury Studies in the Aristotelian Tradition. Hörcher (...) aims to understand, elucidate and develop political conservatism in the long Aristotelian-Stoic tradition, emphasizes the role of character formation for statesmanship and political actors, the constraints implied by specific cultural traditions and the details of factual context, and addresses the contemporary standing and revival of Aristotelian virtue ethics and the specifically political virtue of prudence or “practical wisdom.” The book comes recommended by Harvard University historian James Hankins, who, on the back cover, recommends it for readers “disturbed by the collapse of statesmanship in the contemporary world.”. (shrink)

Recent decades have witnessed a growing interest in narrative both in certain areas of philosophy and in the study of religion. The philosophy of religion has not itself been at the forefront of this narrative turn, but exceptions exist—most notably Eleonore Stump’s work on biblical stories and the problem of suffering. Characterizing Stump’s approach as an apologetic orientation, this article contrasts it with pluralistic orientations that, rather than seeking to defend religious faith, are concerned with doing conceptual justice to the (...) range of possible human perspectives, both religious and nonreligious. By discussing various examples, the article makes a case for narrative philosophy of religion, especially in its pluralistic form. (shrink)

Reprint of an article first appearing in the Journal of Global Ethics (2018).

In a wide-ranging inquiry Richard W. Miller provides new resources for coping with the most troubling types of moral conflict: disagreements in moral conviction, conflicting interests, and the tension between conscience and desires. Drawing on most fields in philosophy and the social sciences, including his previous work in the philosophy of science, he presents an account of our access to moral truth, and, within this framework, develops a theory of justice and an assessment of the role of morality in rational (...) choice. In Miller's view, we are often in a position to claim that our moral judgments are true descriptions of moral facts. But others, relying on contrary ways of moral learning, would reject truths that we are in a position to assert, in dissent that does not depend on irrationality or ignorance of relevant evidence or arguments. With this mixed verdict on "moral realism," Miller challenges many received views of rationality, scientific method, and the relation between moral belief and moral choice. In his discussion of justice, Miller defends the adequacy, for modern political choices, of a widely shared demand that institutions be freely and rationally acceptable to all. Drawing on social research and economic theories, he argues that this demand has dramatically egalitarian consequences, even though it is a premise of liberals and conservatives alike. In the final chapters, Miller investigates the role and limits of morality in the choice of conduct, arguing for new perspectives on reason and impartiality. Originally published in 1992. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

The Brown vs. Board of Education decision of 1954 mandated school integration. The decision also to recognize that inequalities outside the schools, of both a class- and race-based nature, prevent equality in education. Today, the most prominent argument for integration is that disadvantaged students benefit from the financial, social, and cultural “capital” of middle class families when the children attend the same schools. This argument fails to recognize that disadvantaged students contribute to advantaged students’ educational growth, and sends demeaning messages (...) to the disadvantaged students and messages of unwarranted superiority to the advantaged. Parents, teachers, and schools can adopt a justice perspective that avoids these deleterious aspects of the capital argument, and helps create a community of equals inside the integrated school. Struggles for educational justice must remain closely linked with struggles of both a class- and race-based nature for other forms of justice in the wider society. (shrink)

1.1. A major purpose in nationalizing the provision of health care in the UK was to affect its distribution between people, and, in particular, to minimize the impact of willingness and ability to pay upon that distribution. It has never been clear, however, what alternative distribution rule is to apply. There is no shortage of rhetoric about ‘equality’ and ‘need’, but most of it is vacuous, by which I mean it does not lead to any clear operational guidelines about who (...) should get priority and at whose expense. The closest we have got so far to such explicit guidelines has been the formulae which determine the geographical distribution of NHS funds, the driving force behind which is a notion of need based on relative mortality rates and on the demographic structure. The avowed objective is to bring about equal access for equal need irrespective of where in the UK you happen to be. (shrink)

ZusammenfassungDie Frage nach der Gerechtigkeit im Gesundheitswesen wird aus der Perspektive einer allgemeinen Theorie der Gerechtigkeit betrachtet. Diese Theorie ist ein Befähigungsansatz, der zwischen 1) der Grundversorgung aller Bürger mit Grundbefähigungen, 2) einem gerechten Anteil an den Früchten gesellschaftlicher Kooperation und 3) individuell erstrebten Gütern und Leistungen differenziert. Die Anwendung dieser Theorie reagiert auf charakteristische Probleme der Allokation im Gesundheitssektor: den prinzipiell ungedeckten Bedarf, die mangelnde Zurechenbarkeit des Bedarfes und die asymmetrische Informationsstruktur zwischen Patienten und Leistungserbringern.

The five chapters in this volume were originally delivered in lecture form at the University of Genoa and have previously appeared in French, German, and English translations. An appendix, "What the Philosopher May Learn from the Study of Law," has also appeared before in English. The book is basically a digest, with some modifications, of Perelman's earlier work Justice et Raison. The chief modification involves a supposed shift away from positivism toward a greater emphasis on the cognitive status of primary (...) values. Through the mediation of his consideration of the nature of practical reason in the Traité de l'Argumentation, Perelman now wishes to argue that values are subject to dialectical justification. The analysis of justice, thus, need not be restricted to merely formal specifications such as the rule of justice or to such inherently nonuniversalizable and nonanalyzable principles as that of equity. Dialectical justification falls short of demonstration, but only someone still under the spell of Cartesianism would wish to maintain that rationality is adequately summarized in the model provided by mathematics and science. Jurisprudence, therefore deals with judgments that have cognitive and not arbitrary or merely historical value. So much for the scheme of Perelman's argument. What about its execution? It must be said that its substance is slight and the base of discussion extraordinarily narrow. Thus, Perelman says he wishes to avoid the Scylla of nominalism and the Charybdis of realism; but his own analysis winds up squarely in a conventionalism that is only minutely distinguishable from the nominalism he presumably attacks: e.g., "the idea of [practical] reason must not be linked to that of truth", "reason is but an attempt to convince the members of [the universal] audience--whom common sense would define as well-informed and reasonable men". The only defense offered by Perelman for the first statement is a flaunting of the bogey of dogmatism. The vicious circle in the second statement is barred from rising to the level of the fruitful Aristotelian paradox by a peremptory dismissal of natural law: "The theorists of natural law... have not convinced the majority of those philosophers of law who are endowed with critical minds." This kind of "you-don't-belong-to-the-club" argument makes the book practically worthless from a truly dialectical point of view. The only critical sparks generated are in Perelman's discussion of Rawls' theory of "justice as fair play." His points here are well taken. But, as this is the only saving grace in the book--the rest being merely a statement of Perelman's own doxa about justice--it would have been better to leave the whole interred in the journals where it had already been published.--E. A. R. (shrink)

The late Susan Moller Okin was a leading political theorist whose scholarship tried to integrate political philosophy and issues of gender and the family. This volume stems from a conference on Okin, and contains articles by some of the top feminist and political philosophers working today. Their aim is not to celebrate Okin's work, but to constructively engage with it and further its goals.

هذا البحث هو بحثٌ في المشروعيّة أو في مداها، بحثٌ في مشروعيّة دراسة فلسفة جان جاك روسّو ونظرية ا، سواءٌ على الصعيد الفلسفيّ، أو على الصعيد العربيّ. فهو من جهةٍ أولى، بحثٌ في مشروعيّة دراسة نظريّة الاعتراف وارتباطها بنظريّة العدالة، في تلك الفلسفة؛ ومن جهةٍ ثانيةٍ، هو بحثٌ في مشروعيّة دراسته عربيًّا. ونعني بالمشروعيّة، في هذا السياق، وجود مسوّغاتٍ فكريّة أو واقعيّةٍ، نظريّةٍ أو عمليّةٍ، معقولةٍ ومقبولةٍ، جزئيًّا ونسبيًّا على الأقلّ، تُظهر إمكانيّة القيام بدراسةٍ ما وضرورة القيام بهذه الدراسة. وتتمثّل (...) هذه المسوّغات عمومًا في الجِدّة التي تتضمّنها الدراسة، وفي الفائدة التي تسعى إلى تقديمها، وفي مدى تناسبها مع القارئ المستهدف وواقعه. وبالنسبة إلى المشروعيّة الأولى، سيكون السؤال الذي سنتناوله هو، ما مدى مشروعيّة دراسة نظريّة الاعتراف عند روسّو، وما مدى مشروعيّة القول بأنّ هذه النظريّة هي النظريّة التأسيسيّة الرائدة، في تاريخ فلسفة الاعتراف؟ وبالنسبة إلى المشروعيّة الثانية، فستتّخذ شكل الراهنيّة، إذ سيكون السؤال المطروح بهذا الخصوص هو: ما هي راهنيّة فلسفة روسّو عمومًا، ونظريّتي الاعتراف والعدالة لديه خصوصًا، بالنسبة إلى الواقع والقارئ العربيّين؟ وبخصوص سؤالي المشروعيّة، يتبنى البحث أطروحةً مفادها تأكيد وجود هاتين المشروعيّتين. وعلى هذا الأساس، ينقسم بحثنا إلى قسمين أساسيّين: يناقش القسم الأوّل علاقة روسّو بفلسفة الاعتراف، في حين يوضّح القسم الثاني مدى حضور فلسفة روسّو في الفكر العربيّ الحديث والمعاصر، ومدى أهمّيّة هذا الحضور وضرورته، بالنسبة إلى القارئ والواقع العربيّين. (shrink)

The debate over when medical research may be performed in developing countries has steered clear of the broad issues of social justice in favor of what seem more tractable, practical issues. A better approach will reframe the question of justice in international research in a way that makes explicit the links between medical research, the social determinants of health, and global justice.

A review of Eva Kittay's Love's Labor: Essays on Women, Equality, and Dependency (Routledge, 1999).