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Journal articles on the topic 'Justice (Philosophy) - History'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Neiman, Susan. "Justice and History." Philosophy 95, no. 2 (April 2020): 211–25. http://dx.doi.org/10.1017/s0031819120000017.

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

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Winter, Stephen. "Uncertain Justice: History and Reparations." Journal of Social Philosophy 37, no. 3 (September 2006): 342–59. http://dx.doi.org/10.1111/j.1467-9833.2006.00341.x.

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3

Taylor, Paul C. "After Race, After Justice, After History." Southern Journal of Philosophy 47, S1 (March 2009): 25–41. http://dx.doi.org/10.1111/j.2041-6962.2009.tb00137.x.

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4

Papke, David Ray, and Wai Chee Dimock. "Residues of Justice: Literature, Law, Philosophy." American Historical Review 102, no. 4 (October 1997): 1118. http://dx.doi.org/10.2307/2170635.

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5

Lockwood, Thornton. "Ethical Justice and Political Justice." Phronesis 51, no. 1 (2006): 29–48. http://dx.doi.org/10.1163/156852806775435143.

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AbstractThe purpose of Aristotle's discussion of political justice (τò πoλιτικòν δικαιoν) in EN V.6-7 has been a matter of dispute. Although the notion of political justice which Aristotle seeks to elucidate is relatively clear, namely the notion of justice which obtains between free and equal citizens living within a community aiming at self-sufficiency under the rule of law, confusion arises when one asks how political justice relates to the other kinds of justice examined in EN V. Is political justice a highly determinate subdivision of justice which Aristotle examines alongside the other varieties of particular justice analyzed in EN V.2-5? Or is political justice related to the analysis of ethical agency which follows in EN V.8-11? The question is complicated by the fact that the passage in question – EN V 1134a17-1135a15 – has occasioned much speculation about textual dislocations and has been incorporated into chapter divisions differently according to the two prevalent modern editorial divisions of the Ethics.To resolve these problems, I argue that Aristotle's account of political justice is situated within an extended aporetic analysis which begins in EN V.6 and extends through EN V.8. Aristotle introduces the notion of political justice within the extended analysis concerning the ascription of character states because calling someone just or unjust presupposes that the person is a fully mature ethical agent, but anyone capable of political justice possesses such agency. Once the extended argument in the second half of EN V is properly understood, it appears that the received text is not in need of emendation. To further support my claim that Aristotle's account of political justice introduces a new inquiry which is not analogous to the analyses of particular justice in the first half of EN V, I compare political justice to the other species of justice.

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Kidd, Ian James. "HUMILITY AND HISTORY." Think 13, no. 38 (2014): 59–68. http://dx.doi.org/10.1017/s1477175614000098.

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I argue that amongst its many benefits, the history of philosophy is an excellent resource for the cultivation of certain intellectual virtues, most notably gratitude, humility, and justice. Acquaintance with the history of philosophy can, therefore, be edifying, in the sense of being conducive to the cultivation and exercise of virtues. These virtues can be cultivated in many ways, but the history of philosophy offers unique means for securing them, and some familiar pedagogical and intellectual uses of the history of philosophy in fact reflect its edifying functions.

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7

Armstrong, John. "Epicurean Justice." Phronesis 42, no. 3 (1997): 324–34. http://dx.doi.org/10.1163/15685289760518216.

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8

Schmidtz, David. "HISTORY AND PATTERN." Social Philosophy and Policy 22, no. 1 (January 2005): 148–77. http://dx.doi.org/10.1017/s0265052505041063.

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This essay compares Rawls's and Nozick's theories of justice. Nozick thinks patterned principles of justice are false, and offers a historical alternative. Along the way, Nozick accepts Rawls's claim that the natural distribution of talent is morally arbitrary, but denies that there is any short step from this premise to any conclusion that the natural distribution is unjust. Nozick also agrees with Rawls on the core idea of natural rights liberalism: namely, that we are separate persons. However, Rawls and Nozick interpret that idea in different ways-momentously different ways. The tension between their interpretations is among the forces shaping political philosophy to this day.

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Binmore, Ken. "JUSTICE AS A NATURAL PHENOMENON." Think 8, no. 22 (2009): 7–23. http://dx.doi.org/10.1017/s1477175609000025.

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This article is my latest attempt to come up with a minimal version of my evolutionary theory of fairness, previously summarized in my book Natural Justice. The naturalism that I espouse is currently unpopular, but Figure 1 shows that the scientific tradition in moral philosophy nevertheless has a long and distinguished history. John Mackie's Inventing Right and Wrong is the most eloquent expression of the case for naturalism in modern times. Mackie's demolition of the claims made for a priori reasoning in moral philosophy seem unanswerable to me.

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10

GEUSS, RAYMOND. "Neither history nor praxis." European Review 11, no. 3 (July 2003): 281–92. http://dx.doi.org/10.1017/s1062798703000280.

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John Rawls construed the Theory of Justice as central to political philosophy, and defended a series of purportedly egalitarian versions of such a theory. This essay points out that Rawls' philosophy became increasingly influential during precisely that period in recent history – the last quarter of the 20th century – in which global inequality increased most dramatically, and explores some possible explanations of this peculiar fact. It concludes by arguing that methodological defects make his approach fundamentally misguided: early versions of his theory are too abstract to be of relevance to understanding politics or as guides to action, and later ones too parochial.

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Lawson, Steven F., Avon Kirkland, Yanna Kroyt Brandt, and Preston Holmes. "Simple Justice." Journal of American History 80, no. 3 (December 1993): 1194. http://dx.doi.org/10.2307/2080584.

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12

Belknap, Michal R., and Lawrence M. Friedman. "Total Justice." Journal of American History 73, no. 3 (December 1986): 724. http://dx.doi.org/10.2307/1902993.

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13

Duran, Tobias, and Alfredo Mirande. "Gringo Justice." Journal of American History 75, no. 3 (December 1988): 944. http://dx.doi.org/10.2307/1901619.

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14

Epstein, J. A. "Justice Denied." History Workshop Journal 72, no. 1 (August 25, 2011): 289–96. http://dx.doi.org/10.1093/hwj/dbr043.

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15

Engmann, Joyce. "Cosmic Justice in Anaximander." Phronesis 36, no. 1 (1991): 1–25. http://dx.doi.org/10.1163/156852891321052796.

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16

Bertram, Christopher. "Principles of Distributive Justice, Counterfactuals and History*." Journal of Political Philosophy 1, no. 3 (September 1993): 213–28. http://dx.doi.org/10.1111/j.1467-9760.1993.tb00010.x.

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17

Hestevold, H. Scott. "Justice to Mercy." Philosophy and Phenomenological Research 46, no. 2 (December 1985): 281. http://dx.doi.org/10.2307/2107357.

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18

BRADLEY, BEN. "Goodness and Justice*." Philosophy and Phenomenological Research 84, no. 1 (January 12, 2011): 233–43. http://dx.doi.org/10.1111/j.1933-1592.2010.00464.x.

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Ramose, Mogobe. "DYING A HUNDRED DEATHS: SOCRATES ON TRUTH AND JUSTICE." Phronimon 15, no. 1 (February 24, 2017): 67–80. http://dx.doi.org/10.25159/2413-3086/2213.

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The well-known history of the life and death of Socrates continues to attract attention. This essay examines Socrates’ commitment to truth and justice. For Socrates, justice is inseparable from ethical commitment to truth. He gave up his life in the name of truth and justice. We will explore the meaning of the “internal”, “external” dichotomy of truth. The proffered meaning of this dichotomy of truth will be considered from the point of view of African philosophy. The relevance of Socrates to African philosophy will be discussed as a prelude to our argument that Socrates’ commitment to truth and justice is crucial for political leadership and vital for the realisation of justice in Africa and the world.

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Henderson, Jane, and Marina Lomovtseva. "Constitutional Justice in Russia." Review of Central and East European Law 34, no. 1 (2009): 37–69. http://dx.doi.org/10.1163/157303509x406223.

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AbstractThe 1993 Russian Constitution and 1994 Federal Constitutional Law “On the Constitutional Court of the Russian Federation” define the jurisdiction and activity of the Federal Constitutional Court of the Russian Federation. However, these pieces of legislation do not comprehensively address all the issues, and there has been some broadening of the Court's power through interpretation and the effect of some other legislation. This article examines the Court's jurisdiction and some of the issues that arise in the exercise thereof, as well as the relative role of the constitutional or charter courts of the subjects of the Federation, and the relationship between the Constitutional Court and the other courts in the Russian federal system. Issues of the methods of constitutional interpretation are addressed. The importance of the Constitutional Court as the federal agency of constitutional court supervision (review) in ensuring the effective application of the Russian Constitution is highlighted in the context of this growth of a comparatively new branch of law in the Russian legal system.

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21

Kahn, Ronald, and Jerry Colbert. "Mr. Justice Brennan." Journal of American History 84, no. 3 (December 1997): 1179. http://dx.doi.org/10.2307/2953263.

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22

Тогоева, О. И. "Visual effects of the medieval justice." Диалог со временем, no. 76(76) (August 17, 2021): 276–86. http://dx.doi.org/10.21267/aquilo.2021.76.76.008.

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В статье анализируется проблема зрительного восприятия средневекового правосудия как одного из важнейших элементов (само)репрезентации судебной власти. Обращаясь как к письменным, так и к изобразительным источникам, автор предлагает по-новому взглянуть на средневековые судебные здания, их интерьеры и убранство, на фигуры самих представителей власти и попытаться реконструировать особенности их визуального восприятия участниками заседаний и современниками в целом. The article analyzes the problem of the visual perception of medieval justice as one of the most important elements of (self)representations of the judiciary. Referring to both written and pictorial sources, the author offers a new look at the medieval court buildings, their interiors and decoration, the figures of the authorities themselves, and tries to reconstruct the features of their visual perception by the direct participants of the sessions and their contemporaries.

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23

Alexander, J. McKenzie. "Evolutionary Explanations of Distributive Justice." Philosophy of Science 67, no. 3 (September 2000): 490–516. http://dx.doi.org/10.1086/392792.

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24

McClean, David E. "Some Remarks on Paul Taylor's “After Race, After Justice, After History”." Southern Journal of Philosophy 47, S1 (March 2009): 42–52. http://dx.doi.org/10.1111/j.2041-6962.2009.tb00138.x.

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25

Dahl, Norman O. "Plato's Defense of Justice." Philosophy and Phenomenological Research 51, no. 4 (December 1991): 809. http://dx.doi.org/10.2307/2108183.

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Slote, Michael, and Onora O'Neill. "Towards Justice and Virtue." Philosophy and Phenomenological Research 59, no. 4 (December 1999): 1103. http://dx.doi.org/10.2307/2653582.

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27

Mir, Anita. "A History of Islamic Philosophy, 3d ed." American Journal of Islam and Society 23, no. 4 (October 1, 2006): 131–33. http://dx.doi.org/10.35632/ajis.v23i4.1592.

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That Majid Fakhry’s A History of Islamic Philosophy, first published in1970, has been brought out in a third revised edition can be of no surprise tothe many admirers of this most robust of scholars. Fakhry’s scholarship ismeticulous, and his style, even when handling the most complex ideas,remains simple and straightforward.As many of the theological questions raised by Islam’s key philosophers,particularly those pertaining to free will, justice, rights, and responsibilities,had political implications, each chapter in this book begins with ahistorical context. However, Fakhry only allows this context to play a subsidiaryrole, as a backdrop to the main narrative: the history of ideas. Thisapproach lends itself very well to an examination of the ideas held by bothindividual philosophers and schools of philosophy. Importantly, Fakhrydemonstrates how, during several key Islamic epochs, there was no onedominant system of thought, but rather, contending systems of thought. Hetakes us through these debates step by step, as in, for example, the first theologicalcontroversy on free will and predestination (qadar). It is in the presentationof these debates, more than anywhere else, that we see that while AHistory of Islamic Philosophy is distinguished from the work of many othergrand narrative histories by not being marred by a partisan viewpoint,Fakhry’s is by no means a clinically scientific approach.This book comprises thirteen chapters. It begins with “The Legacy ofGreece, Alexandria, and the Orient,” covers the watershed periods in the ...

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28

Goshe, Sonya. "The lurking punitive threat: The philosophy of necessity and challenges for reform." Theoretical Criminology 23, no. 1 (July 14, 2017): 25–42. http://dx.doi.org/10.1177/1362480617719450.

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Despite some encouraging reforms and a new optimism in criminal justice, problematic punishment persists in the USA. In this article, I argue that the difficulties of reform stem, in part, from an ingrained ‘philosophy of necessity’ that places punishment at the core of how to think about crime and social problems, and promotes a worldview that overvalues punishment’s ability to provide safety, provoke change and ensure justice. The philosophy of necessity grants punishment the ‘benefit of the doubt’, even when such confidence is unwarranted, and fosters reliance on punitive norms that encourage excess and abuse. A series of features work together to encourage the philosophy of necessity in the USA: blindness to the history of using punishment to ensure economic and social security for the privileged, ongoing policies that breed high levels of violence, and cultural endorsement of punitive logic as a substitution for social security and substantive justice.

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29

Heinaman, Robert. "Plato's Division of Goods in the Republic." Phronesis 47, no. 4 (2002): 309–35. http://dx.doi.org/10.1163/156852802321016523.

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AbstractIn the Republic Plato draws a distinction among goods between (1) those that are good in themselves but not good for their consequences, (2) those that are good both in themselves and for their consequences, and (3) those that are not good in themselves but are good for their consequences. This paper presents an interpretation of this classification, in particular its application to the case of justice. It is argued that certain causal consequences of justice as well as factors that are not causal consequences of justice are relevant in explaining why justice is good in itself; and that it is only the reputation for justice and the causal consequences that follow from that reputation that are relevant in explaining why it is good for its consequences.

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Turchanova, Veronika T., and Stanislav N. Nekrasov. "Philosophy of organic agriculture: background, history and modern concept." Agricultural Technologies 1, no. 4 (December 30, 2019): 35–44. http://dx.doi.org/10.35599/agritech/01.04.06.

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The purpose of the work is to reveal the concept of organic agriculture in a temporary aspect. Methodology and objects of the research are a comparative analysis of literary sources: the works of foreign and domestic scientists in the field of organic farming, foreign legislative acts, statistical data of FiBL and IFOAM. The result is the discovering of that the prerequisites for the emergence of organic production is the “green revolution”. Intensive farming led to the appearance of the opposite – organic movement. The authors considered the ideas of R. Steiner, A.T. Bolotov, V.I. Vernadsky, H. Muller, O. Mokiti, 4th Baron Northbourne, E. Balfour, A. Howard, R.L. Carson and M. Fukuoka. They laid foundation for the modern concept of organic farming. It includes four principles: health, ecology, justice, care. Authors of this article give a brief description of the state of organic agriculture in Russia and worldwide.

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Hillman, T. Allan, and Tully Borland. "Duns Scotus on the Nature of Justice." Studia Neoaristotelica 16, no. 2 (2019): 275–305. http://dx.doi.org/10.5840/studneoar20191629.

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Duns Scotus has a remarkably unique and comprehensive theory concerning the nature of justice. Alas, commentators on his work have yet to full flesh out the details. Here, we begin the process of doing so, focusing primarily on his metaethical views on justice, i.e., what justice is or amounts to. While Scotus’s most detailed account of justice can be found in his Ordinatio (IV, q. 46 especially), we find further specifics emerging in a number of other contexts and works. We argue that Scotus offers a unique contribution in the history of philosophy: justice in God is a formality (formalitas), in humans a virtue, and when attributed to actions, a relation. Even though formalities, virtues, and relations are ontologically distinct items, each can satisfy Scotus’s preferred Anselmian definition of justice—rectitude of will preserved for its own sake—since each characterizes a will aimed at rendering to goodness what is its due.

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32

Mahoney, Timothy. "Do Plato's philosopher‐rulers sacrifice self‐interest to justice?" Phronesis 37, no. 3 (1992): 265–82. http://dx.doi.org/10.1163/156852892321052524.

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33

Da Silva, Delmo Mattos. "Rousseau’s contractualism under Rawl’s perspective on his conferences about the political philosophy’s history." Educativa 20, no. 1 (September 29, 2017): 39. http://dx.doi.org/10.18224/educ.v20i1.5862.

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O CONTRATUALISMO DE ROUSSEAU SOB A PERSPECTIVA DE RAWLS NAS CONFERÊNCIAS SOBRE A HISTÓRIA DA FILOSOFIA POLÍTICA (1960-1995) Resumo: a proposta da presente comunicação consiste em explorar os argumentos de Rawls sobre o contratualismo de Rousseau, em especial, o papel representativo da vontade geral e do pacto social no contexto do seu pensamento político. Para tanto, utiliza-se como pano de fundo as discussões proferidas pelo filósofo americano em uma série de cursos ministrados na Universidade de Harvard, entre 1960 a 1995, e reunidos na obra: Lectures on The History of Political Philosophy (Conferências sobre a História da Filosofia Política). Nesse curso, além de uma análise das condições de possibilidade do argumento do contrato no âmbito da modernidade política, Rawls, na parte destinada a Rousseau questiona, redefine e problematiza várias questões apresentadas pelo filósofo genebrino nas suas obras principais de filosofia política. Por uma questão de objetivo, o propósito definido será o de expor a problematização da vontade geral baseado na exposição de Rawls, especialmente aquelas inquietações teóricas sobre a legitimidade, função e promoção da justiça, liberdade e da igualdade em relação à vontade geral. Palavras-chave: Contratualismo. Vontade geral. Liberdade. Pacto social. Justiça. Abstract: the purpose of this paper is to explore Rawls's arguments about Rousseau's contractualism, in particular, about the representative role of the general will and the social pact in the context of his political thinking. To do so, use as background as discussions by the American philosopher in a series of courses taught at Harvard University from 1960 to 1995, and gathered in the work: Lectures on The History of Political Philosophy. In this course, in addition to an analysis of the conditions of possibility of the contract argument in the context of political modernity, Rawls in the part destined to Rousseau questions, redefines and problematizes several questions presented by the Genevan philosopher in his main works of political philosophy. For the sake of purpose, the definite purpose will be to expose the problematization of the general will based on Rawls's exposition, especially those theoretical concerns about the legitimacy, function and promotion of justice, freedom, and equality in relation to the general will. Keywords: Contractualism. General will. Freedom. Social pact. Justice.

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Paytas, Tyler, and Nicholas R. Baima. "Intrinsic Valuing and the Limits of Justice: Why the Ring of Gyges Matters." Phronesis 64, no. 1 (December 6, 2019): 1–9. http://dx.doi.org/10.1163/15685284-12341359.

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AbstractCommentators such as Terence Irwin and Christopher Shields claim that the Ring of Gyges argument in Republic 2 cannot demonstrate that justice is chosen only for its consequences. This is because valuing justice for its own sake is compatible with judging its value to be overridable. Through examination of the rational commitments involved in valuing normative ideals such as justice, we aim to show that this analysis is mistaken. If Glaucon is right that everyone would endorse Gyges’ behavior, it follows that nobody values justice intrinsically. Hence, the Gyges story constitutes a more serious challenge than critics maintain.

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Payne, Andrew. "The Division of Goods and Praising Justice for Itself in Republic II." Phronesis 56, no. 1 (2011): 58–78. http://dx.doi.org/10.1163/156852811x540428.

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AbstractIn Republic II Glaucon assigns to Socrates the task of praising justice for itself. What it means to praise justice for itself is unclear. A new interpretation is offered on the basis of an analysis of Glaucon’s division of goods. A distinction is developed between criterial benefits, those valuable consequences of a thing which provide a standard for evaluating a thing as a good instance of its type, and fringe benefits, valuable consequences which do not provide such a standard. Socrates is expected to praise justice by describing the benefits it constitutes as a valuable activity of soul. He may also use the criterial benefits of justice but not its fringe benefits. This account of Socrates’ task is superior to those interpretations which rule out all use of valuable consequences in praising justice and to those interpretations which fail to preserve the distinction between the second and third classes of goods.

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36

Dahl, Norman O. "Justice and Aristotelian Practical Reason." Philosophy and Phenomenological Research 51, no. 1 (March 1991): 153. http://dx.doi.org/10.2307/2107829.

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VALLENTYNE, Peter. "Hurley on Justice and Responsibility." Philosophy and Phenomenological Research 72, no. 2 (March 2006): 433–38. http://dx.doi.org/10.1111/j.1933-1592.2006.tb00570.x.

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WEINSTEIN, MARK. "Social Justice, Epistemology and Educational Reform." Journal of Philosophy of Education 29, no. 3 (November 1995): 369–86. http://dx.doi.org/10.1111/j.1467-9752.1995.tb00366.x.

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39

Veltman, Andrea. "The Justice of the Ordinary Citizen in Platos Republic." Polis: The Journal for Ancient Greek Political Thought 22, no. 1 (2005): 45–59. http://dx.doi.org/10.1163/20512996-90000069.

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On the surface, it is not clear whether the ordinary citizen in Platos Republic possesses the virtue of justice defended in the dialogue. In order to resolve a tension in Platos treatment of the ordinary citizen, this paper presents a distinction between the civic justice of the ordinary citizen and the platonic justice of the philosopher. Whereas the justice possessed by the philosopher requires knowledge of the good as well as a reason-governed soul, civic justice requires only true beliefs about justice and a habit or practice of just action.

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Russo, Marianne Robin. "Social Justice and Adult Education." International Journal of Adult Vocational Education and Technology 3, no. 4 (October 2012): 14–23. http://dx.doi.org/10.4018/javet.2012100102.

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It should be understood that the importance of adult education is to illuminate the current context in which the adult functions. This adult frames directly linked with the construct of social justice. Adult education is examined under two frames: (a) Merriam and Brockett (1997) who define adult education as “…activities intentionally designed for the purpose of bringing about learning among those whose age, social roles, or self-perception define them as adults” and, (b) Horton’s philosophy developed under the Highlander Folk School. Understanding this correlation of adult education within a social-political phenomena, the nature of adult education may belong to a wide-ranging spectrum of teaching and learning in terms of: (a) media messaging and the rhetoric that may be inculcating adults, ultimately swaying public opinion; (b) adult messaging and totalitarian implications; (c) adult education and the state; (d) knowledge of history; (e) the history of adult education and how it has been instrumental in social justice; and (f) what adult education, inclusive of adult educators, must do to mitigate class hegemony.

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41

Lutz-Bachmann, Matthias. "The Discovery of a Normative Theory of Justice in Medieval Philosophy." Medieval Philosophy & Theology 9, no. 1 (2000): 1–14. http://dx.doi.org/10.5840/medievalpt2000911.

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42

Ralph, James R., Roger Goldman, and David Gallen. "Thurgood Marshall: Justice for All." Journal of American History 80, no. 1 (June 1993): 338. http://dx.doi.org/10.2307/2079838.

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Hoffheimer, Michael H., and David H. Burton. "Political Ideas of Justice Holmes." Journal of American History 80, no. 2 (September 1993): 720. http://dx.doi.org/10.2307/2079982.

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Ely, James W., and John C. Jeffries. "Justice Lewis F. Powell, Jr." Journal of American History 82, no. 1 (June 1995): 367. http://dx.doi.org/10.2307/2082160.

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Davis, Colin. "Labor Justice across the Americas." Journal of American History 105, no. 4 (March 1, 2019): 1060–61. http://dx.doi.org/10.1093/jahist/jaz112.

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Karlin, Louis W., and Jordan D. Teti. "A trace of equity in Utopia? On Raphael's reformulation of classical equity." Moreana 54 (Number 207), no. 1 (June 2017): 19–35. http://dx.doi.org/10.3366/more.2017.0004.

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“Equity,” a fertile concept for understanding justice in More's time, has its origins in Greek and Roman philosophy. As the putative emissary of Greek (and Ciceronian) philosophy in More's Utopia, it is thus fitting that Raphael Hythloday expressly acknowledges classical sources in his references to equity, such as in his allusion to the “leaden rule” of Aristotle and his paraphrase of Cicero's famous epigram, “summum ius, summa iniuria.” In substance, however, Raphael's understanding of equity differs from that of Plato, Aristotle, and Cicero. For example, while classical thinkers sought flexibility in the application of written law so as to accord with a higher justice (as in the “leaden rule”), Raphael rejects such impure flexibility. Also, Utopia, itself, a land with few laws and fewer lawyers, lacks equity as it was traditionally understood—that is, as a justice-facilitating corrective to the imprecision of written law. Nevertheless, Raphael emotionally concludes Book Two by apparently praising the “fairness” (aequitas) of Utopia. Despite his appeals to equity, Raphael actually appears to be an inequitable man in the action of the dialogue, with his brash monologues, tendentious citations of the Gospel, and dubious references to equity, itself. By contrast, Cardinal Morton and Morus embody the traits of the “equitable man,” a figure with a key role in promoting justice in Aristotle's Ethics and Rhetoric and in bringing about the best regime in Plato's Laws and Republic. This irony in Utopia helps readers appreciate the fruits and risks of incorporating philosophy into politics, especially as it relates to clamoring for reform. We see the important distinction between impassioned partisans of philosophy (such as Raphael) and the enlightened gentleness of men like Morton and Morus.

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Truesdell, Matthew, and Katherine Fischer Taylor. "In the Theater of Criminal Justice: The Palais de Justice in Second Empire Paris." Journal of Interdisciplinary History 26, no. 2 (1995): 301. http://dx.doi.org/10.2307/206634.

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Weeks, J. "Making the Human Gesture: History, Sexuality and Social Justice." History Workshop Journal 70, no. 1 (September 1, 2010): 5–20. http://dx.doi.org/10.1093/hwj/dbq019.

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Bufacchi, Vittorio. "Justice as Non-maleficence." Theoria 67, no. 162 (March 1, 2020): 1–27. http://dx.doi.org/10.3167/th.2020.6716201.

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The principle of non-maleficence, primum non nocere, has deep roots in the history of moral philosophy, being endorsed by John Stuart Mill, W. D. Ross, H. L. A. Hart, Karl Popper and Bernard Gert. And yet, this principle is virtually absent from current debates on social justice. This article suggests that non-maleficence is more than a moral principle; it is also a principle of social justice. Part I looks at the origins of non-maleficence as a principle of ethics, and medical ethics in particular. Part II introduces the idea of non-maleficence as a principle of social justice. Parts III and IV define the principle of justice as non-maleficence in terms of its scope and coherence, while Part V argues that the motivation of not doing harm makes this principle an alternative to two well-established paradigms in the literature on social justice: justice as mutual advantage (David Gauthier) and justice as impartiality (Brian Barry).

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Nawar, Tamer. "Thrasymachus’ Unerring Skill and the Arguments of Republic 1." Phronesis 63, no. 4 (August 29, 2018): 359–91. http://dx.doi.org/10.1163/15685284-12341354.

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AbstractIn defending the view that justice is the advantage of the stronger, Thrasymachus puzzlingly claims that rulers never err and that any practitioner of a skill or expertise (τέχνη) is infallible. In what follows, Socrates offers a number of arguments directed against Thrasymachus’ views concerning the nature of skill, ruling, and justice. However, both Thrasymachus’ views and Socrates’ arguments against Thrasymachus’ views have frequently been misunderstood. In this paper, I clarify Thrasymachus’ views concerning the nature of skill and ability, reconstruct Socrates’ arguments against Thrasymachus’ views concerning skill and justice, and argue that Socrates’ arguments are better than often supposed.

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