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Journal articles on the topic 'John Rawls'

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Published: 4 June 2021
Last updated: 10 March 2023

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1

Korsgaard, Christine M. "John Rawls." Harvard Review of Philosophy 11, no. 1 (2003): 4–6. http://dx.doi.org/10.5840/harvardreview20031115.

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Dworkin, Ronald. "John Rawls." Harvard Review of Philosophy 11, no. 1 (2003): 7–8. http://dx.doi.org/10.5840/harvardreview20031118.

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Graham, Paul. "John Rawls." Contemporary Political Theory 7, no. 4 (October 20, 2008): 449–51. http://dx.doi.org/10.1057/cpt.2008.9.

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Frazer, Michael L. "John Rawls." Political Theory 35, no. 6 (December 2007): 756–80. http://dx.doi.org/10.1177/0090591707307325.

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Iijima, S. "John Rawls." Annuals of Japanese Political Science Association 43 (1992): 129–42. http://dx.doi.org/10.7218/nenpouseijigaku1953.43.0_129.

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Gondim, Elnora, and Osvaldino Marra Rodrigues. "JOHN RAWLS:." Revista Sul-Americana de Filosofia e Educação (RESAFE), no. 15 (October 7, 2011): 31–43. http://dx.doi.org/10.26512/resafe.v0i15.4408.

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O presente artigo pretende demonstrar o percurso nas obras rawlsianas do método do equilíbrio reflexivo e, em decorrência disso, uma forma de educação existente na teoria de Rawls. Embora este não mencione em nenhum de seus textos tal postura, no entanto é possível constatar este aspecto em sua teoria.
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7

Alútiz, Juan Carlos. "Homenaje póstumo a John Rawls." Isegoría, no. 31 (December 30, 2004): 5–45. http://dx.doi.org/10.3989/isegoria.2004.i31.453.

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Noguera, José Antonio. "Necrológica. John Rawls." Papers. Revista de Sociologia 68 (September 1, 2002): 215. http://dx.doi.org/10.5565/rev/papers/v68n0.1448.

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Harmon, Jonathan. "Introducing John Rawls." Philosophy & Social Criticism 30, no. 5-6 (September 2004): 643–63. http://dx.doi.org/10.1177/0191453704045758.

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DESMONS, OPHÉLIE. "John Rawls métaéthicien?" Dialogue 57, no. 3 (August 9, 2018): 473–97. http://dx.doi.org/10.1017/s0012217318000276.

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Les critiques aussi bien que les défenseurs contemporains du constructivisme métaéthique jugent incomplet le constructivisme développé par John Rawls. Ils considèrent que son agnosticisme ontologique est un signe évident de l’incomplétude de sa position métaéthique. L’ambition de cet article est de contester ce verdict généralement accepté, en produisant une interprétation alternative de l’agnosticisme ontologique de Rawls, selon laquelle cet agnosticisme est l’effet de sa position métaéthique plutôt qu’un défaut de position métaéthique. Sur cette base, je pose à nouveaux frais la question de l’originalité et de l’attractivité de la métaéthique rawlsienne. Je montre que l’attractivité de la métaéthique rawlsienne se situe dans sa capacité à saisir l’historicité spécifique des normes de justice.
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Rodríguez Zepeda, Jesús. "EI igualitarismo radical de John Rawls." Isegoría, no. 31 (December 30, 2004): 95–114. http://dx.doi.org/10.3989/isegoria.2004.i31.456.

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Puyol González, Ángel. "La herencia igualitarista de John Rawls." Isegoría, no. 31 (December 30, 2004): 115–30. http://dx.doi.org/10.3989/isegoria.2004.i31.457.

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Boyer, Alain. "John Rawls (1921-2002)." Hermès 36, no. 2 (2003): 207. http://dx.doi.org/10.4267/2042/9377.

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Føllesdal, Andreas. "John Rawls (1921–2002)." Nytt Norsk Tidsskrift 20, no. 01 (February 3, 2003): 96–100. http://dx.doi.org/10.18261/issn1504-3053-2003-01-10.

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Lötter, Hennie. "John Rawls [1921 – 2002]." South African Journal of Philosophy 23, no. 2 (January 2004): 111. http://dx.doi.org/10.1080/02580136.2004.10751524.

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Schoonover, S. B. "John Rawls: Reticent Socialist." Journal of Human Development and Capabilities 20, no. 4 (April 9, 2019): 486–88. http://dx.doi.org/10.1080/19452829.2019.1600789.

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Günther, Klaus. "John Rawls (1921–2002)." Rechtsgeschichte - Legal History 2003, no. 02 (2003): 151–60. http://dx.doi.org/10.12946/rg02/151-160.

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18

Pestieau, Joseph. "Autour de John Rawls." Dialogue 28, no. 3 (1989): 473–86. http://dx.doi.org/10.1017/s0012217300015985.

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Dans un avant-propos, les éditeurs de ce recueil en expliquent les origines: la plupart des textes ici rassemblés correspondent à des communications à l'un ou l'autre de trois colloques consacrés à Rawls.François Terré, dans une préface, présente la position de Rawls au public français comme un essai de conciliation entre liberté individuelle, justice sociale et règle de droit. Rawls renoue avec la primauté du juste: il tient compte des droits individuels, mais aussi du point de vue holiste et du système des droits; il résiste à l'unilatéralité de l'individualisme, mais aussi à l'unilatéralité de l'utilitarisme collectif. Terré insiste aussi sur les silences de Rawls, qui ne parle ni de la violence ni de l'irrationnel pourtant si présents dans nos sociétés. Avec cohérence, Rawls refuse de sacrifier les droits de l'individu à l'utilité sociale mais ne dit rien des sacrifiés que sont l'étranger, l'handicapé, le délinquant.
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19

Barry, Brian. "John Rawls and the Search for StabilityA Theory of Justice. John RawlsPolitical Liberalism. John Rawls." Ethics 105, no. 4 (July 1995): 874–915. http://dx.doi.org/10.1086/293756.

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20

Kędziora, Krzysztof. "Henry Sidgwick i John Rawls o neutralności normatywnej teorii moralnej." Etyka 41 (December 1, 2008): 130–46. http://dx.doi.org/10.14394/etyka.650.

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W artykule zaprezentowane zostały zarówno podobieństwa, jak i różnice w rozumieniu projektu teorii moralnej u Henry’ego Sidgwicka i Johna Rawlsa. W pierwszej części omówione zostało rozumienie teorii moralnej przez autora The Methods of Ethics, w części drugiej przedstawiono koncepcję Rawlsa jako kontynuację, pod pewnymi względami, dzieła Sidgwicka. Według tego ostatniego teoria moralna jest porównawczą analizą różnych metod etyki odkrywanych w potocznej świadomości moralnej. Teoria moralna jest niezależna od metafizyki i psychologii oraz rozstrzygnięć właściwych dla nich problemów, takich jak problem wolnej woli czy źródeł władzy moralnej. Autor Teorii sprawiedliwości bezpośrednio nawiązuje do rozumienia teorii moralnej przedsta-wionego przez Sidgwicka. John Rawls stwierdza: „przez »teorię moralną« rozumiem systematyczne i porównawcze badanie koncepcji moralnych, zaczynając od tych, które historycznie i według obecnych szacunków wydają się najbardziej istotne”. Należy podkreślić niezależność teorii moralnej rozumianej jako etyka normatywna od innych dziedzin filozofii. Zadaniem filozofii moralnej jest rozwiązanie zagadnień powiązanych z tradycyjną problematyką filozoficzną (metafizyczną czy epistemologiczną), które dotyczą na przykład istnienia prawdy moralnej. Odpowiedzi udzielane przez filozofię moralną zależą od pogłębienia naszego rozumienia struktur koncepcji moralnych.
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21

Mourão, Gustavo Nunes, and Eduardo Angeli. "As diferentes interpretações de James M. Buchanan sobre os Princípios de Justiça de John Rawls." Nova Economia 31, no. 2 (August 2021): 537–60. http://dx.doi.org/10.1590/0103-6351/6357.

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Resumo Este artigo mostra como a interpretação de James M. Buchanan sobre o trabalho de John Rawls se alterou ao longo do tempo. Rawls e Buchanan desenvolveram simultaneamente uma nova abordagem para o contrato social, tanto na filosofia quanto na economia. Logo após a publicação de A Theory of Justice, de John Rawls, em 1971, Buchanan tem uma reação bastante negativa, embora no decorrer dos anos passe a defender alguns aspectos do trabalho de Rawls. Essa mudança em sua postura teria sido motivada pelo sucesso da obra de Rawls e pelo fato de sua abordagem ter sido atacada pelos mesmos críticos de Buchanan.
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22

Silva, Walter Valdevino Oliveira. "John Rawls e a História da Filosofia Política/John Rawls and the history of political philosophy." Pensando - Revista de Filosofia 5, no. 10 (February 27, 2015): 38. http://dx.doi.org/10.26694/pensando.v5i10.3202.

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Meu objetivo neste trabalho é fazer uma breve apresentação da teoria política do filósofo norte-americano John Rawls (1921-2002) para, em seguida, comentar algumas críticas feitas por autores comunitaristas à sua obra e, então, apontar em que sentido defendo que Rawls é um autor que, ao contrário dessas críticas, leva a história a sério na elaboração de sua teoria. Abstract: My objective in this article is to briefly present the political theory developed by the North-American philosopher John Rawls (1921-2002) in order to contextualize some of the critiques presented by communitarian authors against his work, further stressing that nevertheless communitarian critiques, Rawls takes history seriously in the elaboration of his theory.
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23

Sandel, Michael J. "Remembering Rawls." Tocqueville Review 43, no. 1 (June 1, 2022): 17–20. http://dx.doi.org/10.3138/ttr.43.1.17.

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A few days after the death of John Rawls in 2002, Michael Sandel published this tribute to the author of A Theory of Justice. In particular, he reminds us that Rawls revived political theory by showing that it was possible to argue rationally about justice, rights, and political obligation. According to Rawls’s liberal egalitarianism rights cannot be based on utilitarian principles. This break point inspired a new generation to take up classic questions of morality and politics.
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24

Aybar, Samuel R., Joshua D. Harlan, Won J. Lee, and John Rawls. "John Rawls: For the Record." Harvard Review of Philosophy 1, no. 1 (1991): 38–47. http://dx.doi.org/10.5840/harvardreview1991115.

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25

Kędziora, Krzysztof. "John Rawls: kontraktualizm i konstruktywizm." Studia Philosophiae Christianae 53, no. 1 (February 15, 2018): 59. http://dx.doi.org/10.21697/2017.53.1.03.

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W artykule autor podejmuje dwa istotne dla zrozumienia natury praktycznego uzasadnienia problemy. Pierwszy z nich dotyczy kontraktualistycznej procedury uzasadnienia, drugi natomiast konstruktywistycznej procedury uzasadnienia. Obie procedury odgrywają istotną rolę w uzasadnieniu danej koncepcji sprawiedliwości.
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26

Maréchal, Jean-Paul. "L'éthique économique de John Rawls." L Economie politique 17, no. 1 (2003): 94. http://dx.doi.org/10.3917/leco.017.0094.

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27

Cline, H. Eugene. "John Rawls’ Law of Peoples." Essays in Philosophy 3, no. 3 (2002): 318–28. http://dx.doi.org/10.5840/eip20023s1.

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28

YAZICI, Aslı. "John Rawls ve Adalet Duygusu." Journal of Turkish Studies 13, no. 26 (January 1, 2018): 1203–14. http://dx.doi.org/10.7827/turkishstudies.14696.

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29

Jennings, Bruce. "John Rawls, Godfather of Bioethics." Hastings Center Report 51, no. 6 (November 2021): 51–53. http://dx.doi.org/10.1002/hast.1306.

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Damon, Julien. "John Rawls. Le libéralisme équitable." Sciences Humaines N°210, no. 12 (December 1, 2009): 25. http://dx.doi.org/10.3917/sh.210.0025.

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31

Pettit, Philip. "Political Liberalism by John Rawls." Journal of Philosophy 91, no. 4 (1994): 215–20. http://dx.doi.org/10.5840/jphil199491436.

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32

Smith, Anthony A. "John Rawls’ Theory of State." Social Philosophy Today 1 (1988): 19–31. http://dx.doi.org/10.5840/socphiltoday1988132.

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33

Huseby, Robert. "John Rawls and Climate Justice." Environmental Ethics 35, no. 2 (2013): 227–43. http://dx.doi.org/10.5840/enviroethics201335219.

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34

Gutierrez, Daniel. "John Rawls and Policy Formation." Review of Policy Research 22, no. 5 (September 2005): 737–42. http://dx.doi.org/10.1111/j.1541-1338.2005.00170.x.

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35

D’agostino, Fred. "The Legacies of John Rawls." Journal of Moral Philosophy 1, no. 3 (2004): 349–65. http://dx.doi.org/10.1177/174046810400100308.

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AbstractTo understand the continuing importance of John Rawls’s work, we need to understand the background, the object and the method of his fifty-year quest as a political thinker. The background to Rawls’s investigation was a (carefully circumscribed) acknowledgement of a certain kind of evaluative pluralism. The object of Rawls’s work was to develop a method of commensuration that would enable us, the free and equal citizens of a democratic society, to identify a common basis for our dealings, in search of mutual benefit, with one another. Finally, the method used by Rawls in his work was broadly, though tacitly rather than explicitly, pragmatist in character, especially in the sense that Rawls was aiming, now explicitly, to develop principles of political association that generate their own support in the attitudes and actions of those whose behavior they are intended to guide.
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Porter, Thomas. "The legacy of John Rawls." Contemporary Political Theory 8, no. 2 (May 2009): 237–39. http://dx.doi.org/10.1057/cpt.2008.52.

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37

Sheppard, Steve. "The Perfectionisms of John Rawls." Canadian Journal of Law & Jurisprudence 11, no. 2 (July 1998): 383–415. http://dx.doi.org/10.1017/s0841820900002058.

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The acts of even the godsHave ends beyond their intent.John Rawls stands in a small pantheon of writers whose ideas have shaped the vocabularies of their age. Like a classical deity, his work has been invoked by disciple and dissenter alike as the essential totem of the modern liberal state. But his Promethean creation has grown independent from its original design, attaining significance not only for its initial merits but also for the competition it offers to the plan of its creator. So from the stage of Rawlsian liberal neutrality stalks the idea of legal perfectionism.Legal perfectionism is the doctrine according to which officials may adopt and enforce laws according to the officials’ understanding of a good life, with the intended practical effect that people governed by such laws will lead better lives. In other words, legal perfectionism broadly enshrines the notion, sometime unpopular among Western theorists, that the government has, or should have, the power to reflect ideas of good and evil—the content of the good life or of good projects or of excellence—in framing the laws. While related both to older ideas of human perfection and perfectibility and to perennial concepts of virtue and morality, legal perfectionism has developed a distinct, modern meaning.
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Nagel, Thomas. "John Rawls and Affirmative Action." Journal of Blacks in Higher Education, no. 39 (2003): 82. http://dx.doi.org/10.2307/3134387.

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Salvadori, Mateus. "Justiça, Equidade e Liberalismo em Rawls." Cadernos do PET Filosofia 6, no. 11 (August 2, 2015): 1–20. http://dx.doi.org/10.26694/cadpetfil.v6i11.3446.

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A teoria da justiça proposta por John Rawls investiga a estrutura básica da sociedade, tendo como base a justiça política, a justiça pública e a justiça distributiva. Rawls propõe uma teoria que representa uma alternativa ao utilitarismo, pois para o autor os direitos não deverão estar sujeitos à negociações políticas ou sujeitos ao cálculo de interesses sociais. É através do contrato social que Rawls busca apresentar a relação entre justiça, equidade e liberalismo político.Abstract: The theory of justice proposed by John Rawls investigates the basic structure of society, based on political justice, public justice and distributive justice. Rawls proposed a theory that is an alternative to utilitarianism, in which rights should not be subject to political negotiations or subject to calculation of social interests. It is through the social contract that Rawls seeks to present the relationship between justice, equity and political liberalism. Keywords: Rawls, liberty, equality, reasonable pluralism, comprehensive doctrines.
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Hernawan, Ari. "INDUSTRIAL RELATIONS IN THE PERSPECTIVE OF JUSTICE THEORY BY JOHN RAWLS." Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 26, no. 2 (November 11, 2014): 275. http://dx.doi.org/10.22146/jmh.16042.

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Conflict of interest between employee and employer has a complexity since its biopsychology and sosioeconomic in nature. As its implication, it is difficult to create a consensus between two different interest within a legal perspective. Justice theory by John Rawls has answered the respective problem by giving legal priority upon the group of people who have less capacity in sosial and economic. According to John Rawls, law shall give orientation toward marginalized group. In industrial relations, law shall take side upon the employee who are in subordinate position. Pertentangan kepentingan antara pekerja dan pengusaha memiliki kompleksitas karena bersifat biopsikologis dan sosio-ekonomi. Sebagai implikasinya, sulit mempertemukan dua kepentingan yang berbeda tersebut dalam satu rumusan hukum. Teori keadilan dari John Rawls telah menjawab persoalan tersebut dengan memberi prioritas hukum kepada orang-orang yang secara sosial ekonomi kurang beruntung. Hukum menurut John Rawls harus berorientasi kepada kelompok marjinal. Dalam hubungan industrial, hukum harus berpihak kepada pekerja yang berada dalam posisi subordinat.
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Silva, Viturino Ribeiro da. "JOHN RAWLS: CONCEPÇÃO DE COOPERAÇÃO EQUITATIVA." Cadernos do PET Filosofia 4, no. 7 (September 18, 2013): 84–99. http://dx.doi.org/10.26694/cadpetfil.v4i7.1047.

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A cooperação equitativa é um conceito central da filosofia de John Rawls e possui uma estreita relação com as noções de racionalidade, razoabilidade e tolerância. Portanto, faz-se necessário ressaltar que tais temas são fundamentais para uma adequada compreensão da teoria rawlsiana de justiça. Rawls elege a justiça como virtude primária e princípio norteador na construção da sua teoria. Em virtude disso, a preocupação de Rawls é a resolução das desigualdades sociais que ocorrem nos sistemas políticos democráticos. A noção de justiça como equidade faz-se indispensável frente à necessidade de eleger a liberdade enquanto preocupação com o justo equilíbrio e ao “consenso nas sociedades plurais”. É a partir da concepção de cooperação equitativa que Rawls tenta resolver o impasse contemporâneo da convivência de diferentes doutrinas abrangentes razoáveis sejam elas, religiosas, filosóficas ou morais. Dessa forma, a teoria rawlsiana de justiça tem como proposta a “coexistência pacifica” ante essa pluralidade de doutrinas compreensivas. Assim posto, a justiça como equidade, pode plausivelmente, ser a forma mais viável de coexistência pacífica que agrupamentos sociais poderiam seguir ou se pautar. Sob essa ótica, acredita-se que a noção de cooperação equitativa rawlsiana será uma via de justiça que enfatiza os direitos individuais sem desmerecer aquilo que é próprio do coletivo. Abstract: Fair cooperation is a central concept of J. Rawls´s philosophy and keeps a close relationship with the the notions of rationality, reasonability, and tolerance. Thus it is important to claim that these notions are necessary for a correct comprehension of rawlsian theory of justice. Rawls claims justice as the primary virtue and main principle of his theory. The aim of Rawls is to solve the social inequalities that occur in democratic political systems. The concept of justice as fairness is essential before the need of electing the liberty as concerning to the just balance and to the “consensus in the plural societies”. By starting from the conception of fair cooperation Rawls tries to solve the contemporary problem of different comprehensive doctrines sharing the same political and social space, no matter they are religious, philosophical or moral ones. The rawlsian theory of justice claims to propose as “pacific cohabitation” among that plurality of comprehensive doctrines. In this way, justice as fairness may plausibility be the most viable form of pacific cohabitation that social groups can follow or be ruled. Under this perspective, we believe that the rawlsian concept of fair cooperation will be a way of justice that focus on individual rights without deprive the significance of collective. Keywords: Rawls, fair cooperation, original position, rationality, reasonability.
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Gusti Ndegong Madung, Otto. "Konsep Liberalisme Politik John Rawls sebagai Jawaban terhadap Tantangan Masyarakat Plural dan Kritik atasnya." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 18, no. 2 (October 6, 2022): 218–37. http://dx.doi.org/10.36383/diskursus.v18i2.327.

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This article aims to explore critically John Rawls’ concept of political liberalism which is meant to be a response to the conflict and contestation of ideologies, religions, and other comprehensive doctrines in contemporary plural society. The key question is how the universalized principles of justice can be formulated in the conditionof radical pluralism characterized by contestation of different comprehensive doctrines. In answering this question, John Rawls suggests the concept of overlapping consensus and public reason. While taking accountof the fundamental contribution of John Rawls’ thought in the process of overcoming conflicts in a plural society, this essay discusses further some weaknesses of Rawls’ concept of political liberalism, and at thesame time proposes a new model of political philosophy which provides room for fundamental dissent. This new political philosophy can be called liberal fundamentalism. Fundamentalism basically expressesitself in public sphere in the form of liberality. This essay argues that liberal fundamentalism can create a social condition where fundamental moral differences are accepted, respected, and recognized. Abstrak Tulisan ini bertujuan membahas secara kritis konsep liberalisme politik John Rawls sebagai jawaban atas konfl ik dan kontestasi pandangan hidup atau doktrin komprehensif yang menandai masyarakat kontemporer yang plural. Pertanyaan pokok yang dibahas dalam tulisan ini ialah, bagaimana prinsip-prinsip keadilan yang berlakuumum dapat dirumuskan dalam kondisi factum pluralisme atau pertarungan doktrin-doktrin komprehensif tersebut. Untuk menjawab pertanyaan ini, Rawls menganjurkan dua konsep yakni overlapping consensus dan public reason. Tanpa mengabaikan kontribusi Rawls dalam menyelesaikan konflik dalam masyarakat plural, tulisan ini lebih jauh menunjukkan kelemahan konsep liberalisme politik John Rawls, dan menganjurkan sebuah filsafat politik baru yang harus memberi ruang bagi disensus-disensus fundamental. Filsafat politik baru itu dapat dinamakan posisi fundamentalisme liberal. Sebuah fundamentalisme yang mengungkapkan diri di ruang publik dalam bentuk liberalitas. Artinya, kondisi sebuah masyarakat yang memberi ruang bagi pertentangan-pertentangan etis fundamental, namun dihadapi dengan sikap pengakuan dan penghargaan atas perbedaan fundamental tersebut.
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Rivera, Faviola. "Rawls, filosofía y tolerancia." Isonomía - Revista de teoría y filosofía del derecho, no. 19 (April 30, 2003): 19–45. http://dx.doi.org/10.5347/isonomia.v0i19.409.

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44

Grey, Colin. "Stability and the sense of justice." Philosophy & Social Criticism 44, no. 9 (May 7, 2018): 927–49. http://dx.doi.org/10.1177/0191453718768353.

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In A Theory of Justice, John Rawls’s first argument for the inherent stability of a well-ordered society seeks to establish that citizens of such a society would come to share the same or similar senses of justice. In his late work, Rawls significantly revised his second argument for stability, but he repeatedly pronounced himself satisfied with the first. However, the pluralism that so drastically reoriented Rawls’s mature theory also creates destabilizing forces absent in Theory. These destabilizing forces suggest that a shared sense of justice among citizens will be more difficult to achieve. This paper examines Rawl’s late theory in detail to reconstruct how Rawls, despite his stated satisfaction, addressed the destabilizing effects of pluralism through revisions to his first argument for stability. It argues that in his late theory Rawls no longer claims that a well-ordered society could achieve inherent stability. Instead, a more fragile stability is achieved through a disciplined commitment to public reason.
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45

Soto-Morales, Rodrigo. "Hegel's Influence on the Work and Thinking of John Rawls." Díkaion 22, no. 2 (December 1, 2013): 247–71. http://dx.doi.org/10.5294/dika.2013.22.2.3.

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Lima, Rafael Soares de, and Murilo Chaves Vilarinho. "POLÍTICAS PÚBLICAS EDUCACIONAIS À LUZ DA TEORIA DA JUSTIÇA DE JOHN RAWLS." Revista de Políticas Públicas 25, no. 1 (July 11, 2021): 449. http://dx.doi.org/10.18764/2178-2865.v25n1p449-463.

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Segundo John Rawls, uma sociedade justa é aquela em que há garantia da liberdade individual e da promoção e distribuição equitativa de oportunidades e recursos. O presente artigo objetiva abordar os princípios da justiça como equidade, em Rawls, enquanto instrumentos para a reflexão acerca das políticas públicas educacionais no Brasil, em especial o Plano Nacional de Educação (PNE). Metodologicamente, o estudo se baseia em pesquisa exploratória, bibliográfica e análise documental. Como resultados, identifica correlações entre os objetivos do PNE, a manutenção das liberdades iguais e a maximização das expectativas dos menos favorecidos, bem como limitações em relação à distribuição equitativa de oportunidades de ocupação, no âmbito da estrutura básica da sociedade, com atenção especial para a educação.EDUCATION POLICY ACCORDING TO JOHN RAWLS’ THEORY OF JUSTICEAbstract According to John Rawls, a just society is one in which individual freedom and the promotion and equitable distribution of opportunities and resources are guaranteed. The present article aims to address the principles of justice as equity, in Rawls, as instruments for reflection on educational public policies in Brazil, especially the National Education Plan (PNE). Methodologically, the study is based on exploratory research, literature and document analysis. As a result, it identifies correlations between the objectives of the PNE, the maintenance of equal freedoms and the maximization of the expectations of the less fortunate, as well as limitations regarding the equitable distribution of occupation opportunities, within the basic structure of society, with special attention to the education.Keywords: Education. Public Policies. Theory of Justice. John Rawls.
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Aguirre, Julio Leonidas. "John Rawls y el Ingreso Ciudadano." Revista Perspectivas de Políticas Públicas, no. 1 (December 1, 2011): 67. http://dx.doi.org/10.18294/rppp.2011.644.

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<p>Este trabajo busca abordar la propuesta del Ingreso Ciudadano Universal desde la Teoría de la Justicia de John Rawls. Nos preguntaremos si el Ingreso Ciudadano es factible de una defensa normativa desde la teoría liberal igualitaria de la justicia como equidad, y para ello, definiremos la propuesta prestando especial atención a las características factibles de juicios normativos, luego realizaremos una breve descripción de la teoría de la justicia como equidad y, finalmente, repasaremos la posibilidad de dar una defensa normativa al Ingreso Ciudadano (y a través de este a todo tipo de transferencia universal de ingresos) desde la teoría de la justicia de John Rawls.</p>
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48

Silva, Lucas Viana. "A OBJETIVIDADE DOS JUÍZOS MORAIS NA TEORIA ÉTICA DE JOHN RAWLS." Cadernos do PET Filosofia 6, no. 11 (March 29, 2016): 54–63. http://dx.doi.org/10.26694/cadpetfil.v6i11.4319.

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Trata do caráter objetivo dos juízos morais a partir da proposta ética de John Rawls. Inicialmente, apresenta a discussão acerca da objetividade dos juízos morais como uma questão relevante do discurso metaético contemporâneo. Em seguida, apresenta o equilíbrio reflexivo, ponto de sustentação dos juízos morais na teoria ética de John Rawls, como procedimento adequado no estabelecimento das bases para uma sociedade bem ordenada. Por fim, explicita como o equilíbrio reflexivo pode garantir objetividade aos juízos e à normatividade morais, sem recorrer ao realismo moral como fundamentação dos mesmos.Abstract: It comes to the objective character of moral judgments from the ethics proposed by John Rawls. Initially presents a discussion about the objectivity of moral judgments as an issue of contemporary metaethical discourse. It then presents the reflective equilibrium, support point of moral judgments in ethical theory of John Rawls, as proper procedure in establishing the foundations for a well-ordered society. Finally, it states as reflective equilibrium can ensure objectivity to the moral judgments and normativity without resorting to moral realism as justification for the same. Keywords: Metaethics. Moral objectivity. Moral realism. Moral judgments. Reflective equilibrium. Constructivism
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Costa, Thais Cristina Alves. "TEORIAS DA JUSTIÇA PÓS-RAWLS: UMA ANÁLISE COMPARADA ENTRE O MODELO IGUALITÁRIO DE RONALD DWORKIN E AMARTYA SEN." Sapere Aude 9, no. 18 (December 23, 2018): 372–84. http://dx.doi.org/10.5752/p.2177-6342.2018v9n18p372-384.

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Trata-se da comparação entre dois modelos de justiça influenciados pelas ideias políticas de Jonh Rawls, a saber: a igualdade de recursos de Ronald Dworkin e a igualdade de capacidades de Amartya Sen. Com o intuito de apresentar as principais semelhanças e diferenças desses dois sistemas em relação à proposta rawlsiana, utilizaremos como fio condutor as obras Sovereign Virtue: the Theory and Practice of Equality de Dworkin e Development as freedom de Sen. Através desse comparado será possível apreender como esses dois filósofos conseguiram aperfeiçoar a proposta igualitária engendrada por John Rawls.
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Myšička, Stanislav. "Gagliardone, Iginio. 2019. China, Africa, and the Future of the Internet. London: Zed Books." Modern Africa: Politics, History and Society 9, no. 1 (October 1, 2021): 155. http://dx.doi.org/10.26806/modafr.v9i1.403.

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He holds a PhD and is Assistant Professor at the Department of Politics, Philosophical Faculty, University of Hradec Králové, Czech Republic. He specialises in Chinese modern history, Chinese foreign politics, international relations in Asia, and the history of Asian political thinking. He is the author of the book John Rawls a Teorie Mezinárodních Vztahů [John Rawls and the Theory of International Relations]. E-mail: stanislav.mysicka@uhk.cz
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