Relevant bibliographies by topics / Justice (Virtue)

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  4. Book chapters
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Academic literature on the topic 'Justice (Virtue)'

Author: Grafiati
Published: 4 June 2021
Last updated: 25 July 2024

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Journal articles on the topic "Justice (Virtue)"

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Huang, Yong. "Justice as a Personal Virtue and Justice as an Institutional Virtue: Mencius’s Confucian Virtue Politics." Yearbook for Eastern and Western Philosophy 2019, no. 4 (May 26, 2020): 277–94. http://dx.doi.org/10.1515/yewph-2020-0021.

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AbstractIt has been widely observed that virtue ethics, regarded as an ethics of the ancient, in contrast to deontology and consequentialism, seen as an ethics of the modern (Larmore 1996: 19–23), is experiencing an impressive revival and is becoming a strong rival to utilitarianism and deontology in the English-speaking world in the last a few decades. Despite this, it has been perceived as having an obvious weakness in comparison with its two major rivals. While both utilitarianism and deontology can at the same time serve as an ethical theory, providing guidance for individual persons and a political philosophy, offering ways to structure social institutions, virtue ethics, as it is concerned with character traits of individual persons, seems to be ill-equipped to be politically useful. In recent years, some attempts have been made to develop the so-called virtue politics, but most of them, including my own (see Huang 2014: Chapter 5), are limited to arguing for the perfectionist view that the state has the obligation to do things to help its members develop their virtues, and so the focus is still on the character traits of individual persons. However important those attempts are, such a notion of virtue politics is clearly too narrow, unless one thinks that the only job the state is supposed to do is to cultivate its people’s virtues. Yet obviously the government has many other jobs to do such as making laws and social policies, many if not most of which are not for the purpose of making people virtuous. The question is then in what sense such laws and social policies are moral in general and just in particular. Utilitarianism and deontology have their ready answers in the light of utility or moral principles respectively. Can virtue ethics provide its own answer? This paper attempts to argue for an affirmative answer to this question from the Confucian point of view, as represented by Mencius. It does so with a focus on the virtue of justice, as it is a central concept in both virtue ethics and political philosophy.
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Warne, Nathaniel A. "Institutional justice and the virtue of gratitude." Anglican Theological Review 103, no. 3 (June 22, 2021): 286–97. http://dx.doi.org/10.1177/00033286211023902.

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This paper explores the relationship between justice, institutions, and the medieval virtue of gratitude. It does this by focusing on a thirteenth-century account of the virtue of gratitude in the work of Thomas Aquinas. It argues that institutions, both formal and informal, provide a helpful framework for considering the relationship between gratitude and a number of important benefactor and beneficiary relationships within the hierarchy of virtues that make up the cardinal virtue of justice. This paper first explores Thomas’ account of the virtues of justice and gratitude. It then looks at recent literature in theology and ethics of institutions showing how formal and informal institutions can help cultivate gratitude.
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Sheinman, Hanoch. "THE FIRST VIRTUE OF THE LAW COURTS AND THE FIRST VIRTUE OF THE LAW." Legal Theory 13, no. 2 (June 2007): 101–28. http://dx.doi.org/10.1017/s1352325207070061.

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Justice, you might think, is the first virtue of the law. After all, we call our judges justices, the administration of law the administration of justice, and the government's legal department the Justice Department. We should reject this Priority of Justice for the Law in favor of the more moderate Priority of Justice for the Courts, the view that justice is the first virtue of the law courts. Under its comparative conception, justice is distinguishable by its concern with the relative positions of subjects. I claim that legal duties divide into primary and secondary, that primary legal duties are not essentially comparative, and that this impugns the Priority of Comparative Justice for the Law. Still, the bipolar structure of litigation appears to suggest that comparative justice is the first virtue of the courts. I explain why that is not so. I then introduce a desert-based conception of justice I dub requitative justice. I argue that the Priority of Justice for the Law cannot draw succor from this conception of justice because primary legal duties are no more requitative than they are comparative. However, the special affinity between law courts and secondary legal duties suggests that requitative justice is the first virtue of the courts. Finally, I concede that the Priority of Justice for the Courts gives us reason to accept the Priority of Justice for the Law after all, if we accept the common Priority of Courts for the Law, the view that the courts are the first institution of the law. We should not do so, however.
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Putman, Daniel. "The Compatibility of Justice and Kindness." Philosophy 65, no. 254 (October 1990): 516–17. http://dx.doi.org/10.1017/s0031819100064731.

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In ‘Virtue and Character’ A. D. M. Walker claims that kindness and justice are incompatible in certain important ways and that a person can be kind or just without possessing the other virtue. Walker argues that virtues must lead to ‘effective and intelligent action’ and that a virtue ceases to exist if ‘it leads to violation of the minimal requirements of any other virtue’. On this view kindness and justice function independently to produce effective action. Kindness requires a direct caring for the individual in particular circumstances, while justice involves a commitment to impartiality that abstracts from an individual's situation. Walker argues that, as long as the minimal requirements of other virtues are met, one can be kind without weighing considerations of justice. He cites with approval kind behaviour which human beings learn as young children. Such behaviour may be a deeply engrained personality trait, and the individual passing through different situations in life may have no need to consider questions of justice. ‘He will merely need to be able to recognize and respond to certain types of considerations as overriding the values promoted by kindness’.
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Huang, Xianzhong. "Justice as a virtue: An analysis of Aristotle’s virtue of justice." Frontiers of Philosophy in China 2, no. 2 (April 2007): 265–79. http://dx.doi.org/10.1007/s11466-007-0017-z.

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Ramsey, Shawn. "Honestas and the Angevin Queen: Eleanor of Aquitaine’s Letters and Their Classical Rhetorical Antecedents." Journal for the History of Rhetoric 25, no. 3 (November 2022): 329–45. http://dx.doi.org/10.5325/jhistrhetoric.25.3.0329.

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Abstract In 1193, King Richard I of England was taken captive by the Holy Roman emperor Henry VI. In several letters, the captive Richard’s mother, Eleanor of Aquitaine, exhorted Pope Celestine III to intercede on her son’s behalf. The specific topics on which she drew were ancient concepts within the topic of honestas, or virtue, and, more specifically, justice as one of the virtues. Justice occupied a preeminent place among the other virtues in medieval thought, and topics related to justice, as a species of honestas, were traditionally regarded as proper for deliberative argumentation. Eleanor’s letters set forth an argumentative schema regarding the nature of justice, asserting that it possesses an anatomy of subordinate parts that include friendship, pity, and the body politic of the kingdom. Her appeals illustrate the significance of ancient virtue theory in medieval political persuasion as an inheritance of Ciceronian thought, the place of virtue in geopolitical civic persuasion in her day, and how women implemented and conceived of social justice from classical rhetorical sources and employed them for civic ends.
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Öztürk, Emine. "The Comparision of Classical Ethical Theories in Ancient Greece Philosophy and Islamic Philosophy: The Example of Aristotle and Ibn Miskavayh, Tusi and Kinalizade." European Journal of Multidisciplinary Studies 6, no. 1 (October 9, 2021): 41. http://dx.doi.org/10.26417/175dpd44w.

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In this study, I will make an analysis of the comparision of classical ethical theories in Ancient Greece Philosophy and Islamic Philosophy. The analysis of the comparision of classical ethical theories in Ancient Greece Philosophy and Islamic Philosophy depends on three philosophical and psychological concepts. These concepts are first of all, the thought in other words the ability of thinking, secondly the desire, in other words the ability of desire, as Freud said libido, and thirdly agression the ability of anger. These three abilities in one person reveals one virtue in society, this virtue is the virtue of justice. And this study will tells about how we can reveal the virtue of justice in one society by applying these three abilities and virtues in one person. Because these abilties corresponds three virtues in classical ethics. These three virtues are thinking, chastity and courage. And this study will analyze the thinking, chastity and courage in Ancient Greece Philosophy and Islamic Philosophy.
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Ghoreyshi, Marieh Seyyed, Ibrahim Nazhat, and Ghodratallah Rezaee. "The Relationship between Ethical Justice & Practical Wisdom: Aristotle's and Ghazali's Viewpoints." Ciência e Natura 37 (December 21, 2015): 437. http://dx.doi.org/10.5902/2179460x20875.

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The theory of justice is one of crucial principles of philosophical and rational principles in all Greek philosophical schools and then in Islamic morality and ethics. A large number of morality philosophers and exegetes use different concepts of justice interchangeably. They do not make any distinction between justice as a perfect virtue and justice as a component of virtues because they mix the true mediocrity with mediocrity of actions. Aristotle and Ghazali are of philosophers who concentrated on this crucial mixture. This study initially analyzes Aristotle's and Ghazali's mediocrity. Then, it highlights the practical wisdom status and examines justice as a perfect virtue from these scholars' viewpoints. Finally, ethical justice and practical wisdom identicality is evaluated.
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Yasmin, Anila, and Riffat Iqbal. "THE RELATIONSHIP BETWEEN JUSTICE AND RATIONALITY IN ANCIENT, MEDIEVAL AND MODERN ERA: A CRITICAL INVESTIGATION OF MACINTYRE’S CONCEPTION." International Journal of Research -GRANTHAALAYAH 7, no. 1 (January 31, 2019): 251–59. http://dx.doi.org/10.29121/granthaalayah.v7.i1.2019.1052.

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The present study aims to explore the nature of justice and rationality and a relationship between them that how it has become a base for any society and culture in ancient, medieval and modern age. And how different thinkers present rival and compatible views about justice and rationality and how they both impact in our society. Any society benefits from having justice as a prevailing virtue. This helps ensure that wrongs will be ended and rights will be upheld thereby leading to a safer society for everyone. Its strong relation with virtues maintains that it cannot uphold without the presence of virtues. The most basic virtue is rationality without which no justice is possible. Different thinkers in ancient medieval and modern times give different views about the relationship between justice and rationality. But Macintyre holds that there is no neutral conception of justice but there are different standards of justice and rationality in every society.
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Barker, Derek W. M. "Deliberative Justice and Collective Identity." Political Theory 45, no. 1 (August 3, 2016): 116–36. http://dx.doi.org/10.1177/0090591715609407.

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Drawing upon insights from virtue ethics, this essay develops a concept of collective identity specifically suited to deliberative democracy: a virtues-centered theory of deliberative justice. Viewing democratic legitimacy as a political phenomenon, we must account for more than the formal rules that must be satisfied according to deontological theories of deliberative democracy. I argue that common approaches to deliberative democracy are unable to account for the motivations of deliberation, or ensure that citizens have the cognitive skills to deliberate well. Next, I engage with critics of deliberative democracy who have moved toward broader and more humanistic concepts of deliberation but have stopped short of conceiving of justice as a virtue and, in their own way, neglected questions of collective identity. I reconstruct justice as a virtue from a deliberative perspective, combining virtue ethics’ emphasis on habituation with a weaker sense of collective identity that allows for value pluralism and disagreement, consistent with deliberative democracy. That is, deliberative democracy requires a shared and habituated civic culture of mutual understanding of differences. Finally, drawing from discourse on race in contemporary American politics, I conclude with brief illustrations of the need for a collective identity based on mutual understanding. Although deliberative democracy does not require a thick or intense sense of social solidarity, it does need citizens to share habits, inclinations, and capacities to engage in communication across their differences.
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Dissertations / Theses on the topic "Justice (Virtue)"

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Rogers, Tristan John, and Tristan John Rogers. "Virtue Politics." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/625650.

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Rosalind Hursthouse, Mark LeBar, Martha Nussbaum, and other contemporary philosophers have brought virtue ethics into conversation with political philosophy. These philosophers agree with Aristotle that the function of political authority is to enable persons to live well. But we still lack an account of how the virtues, as characteristics of persons, relate to political authority as a property of institutions. I argue that the authority of political institutions depends on performing the function of enabling persons to live well, while the virtues require, but also limit, the authority of political institutions. According to the account I develop, living well consists in the exercise of practical wisdom within a socially embedded institutional context. Political institutions enable living well by means of institutionally defined rights such as property rights that protect the exercise of practical wisdom, and they promote its development through the institutions of civil society such as the family. But, I argue, political authority is limited by the individual virtue of justice, understood as balancing conformity to the existing social norms and laws of a community with their necessary updating through ideals of virtue. Ultimately, I conclude that political authority properly functions to promote an indirect conception of the common good, according to which persons relate to each other virtuously through their shared institutions.
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Bessey, Benjamin James. "Humanity, virtue, justice : a framework for a capability approach." Thesis, University of Birmingham, 2015. http://etheses.bham.ac.uk//id/eprint/6225/.

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This Thesis reconsiders the prospects for an approach to global justice centring on the proposal that every human being should possess a certain bundle of goods, which would include certain members of a distinctive category: the category of capabilities. My overall aim is to present a clarified and well-developed framework, within which such claims can be made. To do this, I visit a number of regions of normative and metanormative theorising. I begin by introducing the motivations for the capability approach, and clarifying some of its most distinctive features. Next, I focus on Martha Nussbaum's version of the approach, and identify several problems therein. The most important concerns epistemology, and especially the challenges that constructivist theories pose. The middle part of the Thesis presents an alternative, based on the work of John McDowell, which I argue has superior prospects. Then, I turn to two further problems: that of making sense of the universalistic aspirations of cosmopolitanism, and that of integrating the microscopic prescriptions of ethics with the macroscopic analyses of political philosophy. Using the Aristotelian interpretation of its core framework that I have developed, I conclude that the capability approach can provide compelling answers to important questions about global justice.
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Reis, Helena Esser dos. "A liberdade do cidadão: uma análise do pensamento ético-político de Alexis de Tocqueville." Universidade de São Paulo, 2002. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-13022019-172403/.

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A presente pesquisa visa compreender o pensamento ético-político de Alexis de Tocqueville, no que diz respeito ao desenvolvimento da liberdade do cidadão no Estado democrático para, então, discutir a estreita relação estabelecida entre Estado democrático, liberdade e justiça. O interesse nesta discussão advém de uma dificuldade que a análise tocquevilliana da democracia traz à luz: por um lado o Estado democrático fundamenta-se necessariamente numa relação de harmonia entre a liberdade e a igualdade, por outro lado, tal harmonia é bastante problemática, pois exige dos homens virtudes cívicas opostas às propensões que dispõem naturalmente neste Estado. A falta destas virtudes isola os cidadãos e a conseqüência é o surgimento de um Estado despótico que, aniquilando suavemente a capacidade dos homens pensarem e agirem por si mesmos junto com seus semelhantes, os degrada. Para equacionar esta dificuldade Tocqueville, sem qualquer desprezo às características dos tempos democráticos, mas ciente da necessidade de conter as tendências desagregadoras destes tempos, admite a necessidade de educar o indivíduo para torná-lo um cidadão virtuoso. Aceitando que a virtude possa advir do interesse, faz-se necessário formar, pela ação dos próprios cidadãos concernidos, costumes e crenças que os projetem para além de si mesmos, que os façam reconhecer, no respeito à igual liberdade de todos demais, um critério de justiça adequado ao Estado democrático e à dignidade humana. Mas, se justo é a igual liberdade impõe-se que aceitemos o Estado democrático como radicalmente inacabado, sujeito à revezes e incertezas, posto que implica a permanente abertura ao diferente, à tolerância e ao pluralismo.
This thesis aims at understanding the ethical and political thought of Alexis de Tocqueville as far as the development of the citizen\'s freedom in the democratic state is concerned. This provides a basis for a discussion about the close relationship between democratic state, freedom, and justice. The interest in such a discussion comes from an issue raised by the tocquevillian analysis of democracy: if, on the one hand, the democratic state is necessarily based on a harmonious relationship between freedom and equality, on the other, such harmonious relationship is rather problematic because it demands from the citizens civic virtues which are opposed to their natural dispositions. The lack of such civic virtues isolates the citizens from each other, and can lead to the emergence of a despotic state, which degrades men because it subtly annihilates their ability to think and act by themselves. Without showing any disregard for the characteristics of democratic times, Tocqueville is aware of the necessity to limit the disruptive tendencies of those days and admits the need to educate men to make them become virtuous citizens. Accepting that virtue results from interest, then it becomes necessary that the concerned citizens develop a set of customs and beliefs which project them beyond themselves and make them recognize a criterium for justice which is appropriate to the democratic state and to human dignity. However fair equal freedom, one might accept that the democratic state is an unfinished business, subject to setbacks and uncertainties, and its future depends a great deal on mens ability to deal with difference, with tolerance and pluralism
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Hope, S. "Two claims about the importance of virtue to social justice." Thesis, University of Cambridge, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.604220.

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Many modern political philosophers have been dissatisfied with the claim, located in an influential strand of modern liberalism, that a conception of justice should be limited in scope to the principles that determine the operation of social institutions. This institutional focus, critics allege, ignores the crucial importance of the character of citizens and ideas of virtue. Some insist that a just society will ensure that citizens lead good and flourishing lives, and that the moral virtues are an essential aspect for flourishing. For them, the virtues are foundationally important. Other critics argue that in order for a society to remain just, citizens must possess certain civic virtues and a strong sense of civic identity. For such critics, the virtues are instrumentally important. My doctorate assesses the foundational and instrumental claims advanced by, respectively, contemporary Aristotelians and contemporary proponents of civic virtue. Against both, I defend the neglected position that insofar as considerations of character are important to a plausible conception of social justice, the focus ought to be on vice rather than virtue. I draw upon an expanded Humean account of “the circumstances of justice” to establish that no plausible conception of justice can idealise away deep moral disagreement. Accordingly reasons for moral propositions must be intelligible to agents who bear different moral outlooks. Aristotelian claims about the foundational importance of virtue, I argue, rely on assumptions about practical reasoning that render them too insensitive to disagreement. I then turn to claims that derive the instrumental importance of virtue from the requirements of stability. I demonstrate that, when the problem of stability is properly laid out and the extent of moral disagreement taken into account, a stable institutional scheme requires only that destabilising vices are minimised. No claims about virtue necessarily follow, and so the importance of virtue is, accordingly, extremely limited.
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Cross, Benjamin Andrew. "Political liberalism, virtue, and neutrality: the limitations of liberal justice." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/10543.

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This essay critically explores the role of virtue within political liberalism. It argues that the viability of political liberalism depends upon the willingness of citizens to cultivate certain virtues. It also argues that, under in a political liberal society, this is unlikely to happen. Political liberals require citizens to be virtuous for instrumental reasons. The attainability of key political liberal outcomes is dependent upon the presence of the virtuous of empathy and benevolence. Specifically, unless citizens are sufficiently empathetic, public justification cannot be accomplished. Also, unless citizens are sufficiently benevolent, standards of liberal distributive justice will not be realised. This essay also argues, however, that in a political liberal society, the virtues of empathy and benevolence are unlikely to be present. It claims that, since neither empathy nor benevolence can be properly regarded as a political virtue, these virtues cannot be consistently promoted by a political liberal basic structure. Political liberals are therefore dependent upon certain forms of social perfectionism, that is, the cultivation of empathy and benevolence without any direction or support from the basic structure. It turns out, however, that political liberalism is an inhospitable environment for the fostering of social perfectionism. This is because it is committed to viewing reasonable people as morally entitled to pursue their chosen conception of the good life. Such a view, I argue, is hostile to social perfectionism. This means that political liberals are not only unable to demand the cultivation of the virtues they require; the very nature of political liberalism discourages citizens from viewing themselves as morally required to cultivate these virtues. This essay concludes by asking whether this difficulty concerning the relationship between virtue and liberal outcomes can be extended to other forms of liberalism. It suggests that certain key liberal concepts, like the liberal theory of legitimacy, must be rejected if the outcomes of public justification and liberal distributive justice are to be preserved.
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Lee, John R. Beckwith Francis. "Is "social justice" justice? a Thomistic argument for "social persons" as the proper subjects of the virtue of social justice /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5242.

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Getek, Kathryn Ann. "Just Punishment? A Virtue Ethics Approach to Prison Reform in the United States." Thesis, Boston College, 2010. http://hdl.handle.net/2345/3761.

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Thesis advisor: James F. Keenan
The United States penal system, fragmented by contradictory impulses toward retribution and incapacitation, is in need of coherent objectives for its prisons and jails. This dissertation draws upon the resources of virtue ethics to suggest a new model of justice, one which claims that a Christian theological framework can offer insight for public correctional institutions. In developing a model of justice as virtue, I incorporate rehabilitative goals and contributions from restorative justice. Advancing beyond these foundations, I draw upon two key sources. First, from a study of virtue and justice in the work of Thomas Aquinas, I argue that the virtue of legal justice - an orientation toward the common good - is the fundamental lens for understanding punishment. The prison can only cultivate justice to the extent that it empowers moral agency and (re-)orients offenders toward right relationship with the community. Second, an inclusive, restorative account of biblical justice - developed particularly from Isaiah, the Psalms, and the New Testament - establishes justice as a saving intervention. Thus, punishment can be a legitimate means but is not constitutive of justice itself. Despite its necessary limitations, the prison must empower the moral agency of inmates through just action, reformulate the role and practices of correctional staff, and facilitate just relationships between offenders and their communities and families. Furthermore, prisons themselves can be understood as moral agents that bear responsibility for cultivating justice in society. For the United States prison, a model of justice as virtue mandates unremitting efforts to transform offenders and the larger community into just moral agents
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Wise, Jonathan D. Sands Roberts Robert C. "Like the green bay tree the necessity of virtue for happiness /." Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5307.

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Jaycox, Michael P. "Righteous Anger and Virtue Ethics: A Contemporary Reconstruction of Anger in Service to Justice." Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:103613.

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Thesis advisor: James F. Keenan
This dissertation addresses a specific problem, which is that the Catholic ethical tradition lacks an adequate normative approach to social anger as a potentially constructive resource in the pursuit of social justice. In response to this issue, this dissertation advances the thesis that social anger is a cognitive interruption of the ideologies and structures of oppression, which is to say, an evaluative judgment that the members of a vulnerable social group suffer systemic deprivation of one or more of the social goods constitutive of basic human flourishing. I propose that the civic virtues of justice, solidarity, and prudence may be used as a normative anthropological heuristic for determining whether agents have rightly realized their social anger in regard to particular instances of structural participation, such as political resistance and institutional reform. In order to defend this thesis, the argument first diagnoses the main causes of the problem. In attempting to address social justice concerns, Catholic ethicists have generally retrieved the Thomistic virtue ethic of temperance or moderation in anger, which was designed for damaged interpersonal relationships in a premodern context, and applied it to the contemporary context of structural injustice in sociopolitical and socioeconomic relationships. This normative ethic, however, fails to observe the qualitative difference between the moral agency of individuals in relation to one another and the agency of structural participation. Moreover, this anthropological issue is exacerbated by an uncritical characterization of anger as impulsive and non-cognitive in itself, a problem that can be traced to the lack of an adequate philosophical psychology of emotion. In light of this diagnosis, I argue that Catholic ethicists should critically engage with the cognitive theory of emotion offered by Martha Nussbaum as well as her feminist account of universal human capabilities. Once combined with the contextual anthropology of human agency in history found in modern Catholic social thought, these resources can provide the basis for an inductive natural law methodology appropriate to the task of understanding social anger in relation to the pursuit of social justice. Employing this methodology, I explicate the moral significance of social anger as cognitive interruption and offer a critically reconstructed normative ethic appropriate to the contemporary context of political resistance and institutional reform in public life
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Newbrook, Alexander William. "Justice, environment and virtue in Martha Nussbaum's capabilities approach : an attempt to reconcile a capabilities-based account of justice with the concerns of the environmental movement through the application of virtue theory." Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12419/.

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Martha Nussbaum has produced a compelling account of how we might do justice to non-human animals, but in doing so she seems to have committed us to a project of ‘policing nature’, which appears to be at odds with many of the ethical commitments of the contemporary environmental movement. Intervening to make the circumstances of wild animals more conducive to their flourishing may be in accordance with the principles of Nussbaum’s capabilities approach, but it is at odds with the concerns of environmentalists who wish to ensure the functioning of ecosystems and the survival of species as an ethical imperative. Superficially, at least, it appears that one cannot endorse the capabilities approach and simultaneously be an environmentalist. In this thesis, I attempt to reconcile these two positions through appeal to the exercise of the virtues. While many of the premises of the capabilities approach and of the environmentalist accounts of ethics that I discuss are mutually exclusive, I suggest that an environmental virtue ethic, such as that described by Ronald Sandler, can justify many of the ethical stances that the environmentalist wishes us to adopt. In particular, characteristics of the virtue of humility can inform the agent as to why extending justice to wild animals is not a warranted course of action. I also apply virtue ethical considerations to the issues of species extinction and ecosystem destruction, areas in which the capabilities approach seems to offer little guidance. Thus, I propose augmenting our capabilities-based account of justice with an environmentally conscious appeal to the virtues in order to produce more consistent moral guidance with regard to the non-human world.
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Books on the topic "Justice (Virtue)"

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Ho, H. L., and Amalia Amaya. Law, virtue and justice. Oxford: Hart Publishing, 2013.

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Taylor, Charles. Justice after virtue. [Toronto]: Faculty of Law, University of Toronto, 1987.

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O'Neill, Onora. Towards justice and virtue: A constructive account of practical reasoning. Cambridge: Cambridge University Press, 1996.

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Baier, Annette. The cautious jealous virtue: Hume on justice and other virtues. Cambridge, Mass: Harvard University Press, 2010.

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William, Baranès, and Frison-Roche Marie-Anne, eds. La Justice: L'obligation impossible. Paris: Autrement, 1999.

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Der chinesische Moralbegriff "i": Analyse von Texten aus Philosophie und Geschichtsschreibung. Frankfurt am Main: P. Lang, 1991.

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Baier, Annette. The cautious jealous virtue: Hume on justice. Cambridge, Mass: Harvard University Press, 2010.

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Kalka, Krzysztof. Sprawiedliwość i sprawności społeczne według św. Tomasza z Akwinu. Bydgoszcz: Wyższa Szkoła Pedagogiczna, 1994.

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Patrick, Farrelly Colin, and Solum Lawrence, eds. Virtue jurisprudence. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2007.

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Carnea, Maria Francesca. Concetto di giustizia in S. Tommaso d'Aquino: Approdo alla virtù della giustizia attraverso l'intelligenza umana. Roma: Editioni Viverein, 2013.

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Book chapters on the topic "Justice (Virtue)"

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Seok, Bongrae. "Virtue Ethics." In Encyclopedia of Global Justice, 1130–32. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9160-5_29.

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Hugman, Richard, Manohar Pawar, A. W. (Bill) Anscombe, and Amelia Wheeler. "Justice." In Virtue Ethics in Social Work Practice, 82–96. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003003151-6.

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Powell, Russell C. "Justice, Biocentrism, and White Supremacy:." In Ecoflourishing and Virtue, 263–73. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003346579-40.

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Harris, Howard. "Sustainability, Justice, and Virtue." In The International Society of Business, Economics, and Ethics Book Series, 247–55. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-23081-8_14.

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Roberts, Chris, and Jay Black. "Virtue, Justice, and Care." In Doing Ethics in Media, 383–404. 2nd ed. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781315174631-19.

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Hursthouse, Rosalind. "Hume on Justice." In Hume on Motivation and Virtue, 264–76. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230281158_15.

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Calderón Gómez, Luís C., Robert Talisse, and John A. Weymark. "Market Virtues and Respect for Human Dignity." In Dignity, Freedom and Justice, 183–203. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-0519-1_10.

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AbstractLuigino Bruni and Robert Sugden have provided a normative defense of markets from a virtue ethics perspective. They interpret market exchange as being a practice in the sense of Alasdair MacIntyre. For Bruni and Sugden, the telos of a market is mutual benefit and a market virtue is a character trait or disposition that contributes to the realization of this benefit. They regard market virtues as embodying a moral attitude towards market interactions that is characterized by reciprocity. For MacIntyre, this is a partial account of a virtue. To qualify as a virtue, it is also necessary that it contributes to the good of an individual’s life taken as a whole and to the social tradition in which both practices and individuals are embedded. We adopt MacIntye’s understanding of a virtue and consider the extent to which Bruni and Sugden’s account of market virtues is compatible with respecting the fundamental human good of dignity in Kant’s sense of this term.
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Locklin, Nancy. "Virtue." In Murder, Justice, and Harmony in an Eighteenth-Century French Village, 80–92. New York, NY : Routledge 2020 | Series: Routledge research in early modern history: Routledge, 2019. http://dx.doi.org/10.4324/9780429318047-6.

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Solum, Lawrence B. "Natural Justice: An Aretaic Account of the Virtue of Lawfulness." In Virtue Jurisprudence, 167–92. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1007/978-1-349-60073-1_7.

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Kennedy, Gavin. "Justice as a Negative Virtue." In Adam Smith's Lost Legacy, 74–77. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230511194_15.

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Conference papers on the topic "Justice (Virtue)"

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Curran, Kevin. "Theatrical Virtue : Or, How to Teach Justice with Things." In Droit et littérature : la fiction en pouvoir ? Fabula, 2024. http://dx.doi.org/10.58282/colloques.12428.

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Zhanbayev, Rinat A., Muhammad Irfan, Zeeshan Fareed, Anna V. Shutaleva, and Daniil G. Maksimov. "Demoethics and the Sustainable Development Paradigm." In 9th International Scientific Conference ERAZ - Knowledge Based Sustainable Development. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2023. http://dx.doi.org/10.31410/eraz.s.p.2023.197.

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This article explores the challenges faced by humanity in the age of globalization, specifically in the context of anthropological catastrophes. The authors argue that the rapid pace of technological advancement has created an imbalance between technical progress and cultural transformation, leading to a crisis of identity and morality. The article examines the root causes of this imbalance. In response to these challenges, the article proposes a new approach to creating good people and good societies through the cultivation of virtue and knowledge. Drawing on insights from anthropology, sociology, and philosophy, the authors argue that demoethics is the key to achieving sustainable development and social justice. The article provides a detailed analysis of the concept of demoethics, including its historical roots. This article offers a thought-provoking analysis of the complex challenges facing humanity in the 21st century and provides a compelling argument for the importance of cultural transformation and ethical values in achieving a more just and sustainable world.
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Graskemper, Michael David. "A BRIDGE TO INTER­RELIGIOUS COOPERATION: THE GÜLEN­JESUIT EDUCATIONAL NEXUS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.

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The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educated holistically – in ethics and social justice as well as the sciences – what Gülen calls a ‘marriage of mind and heart’. This paper focuses on four shared values of education: commitment, responsibility, virtue and service. Within this framework, themes found in the Gülen educational movement, such as the Golden Generation and the concept of hizmet, are compared to similar Jesuit notions such as A.M.D.G., cura personalis, and ‘Men and Women for Others’. Differences and nu- ances are also addressed in the paper. The discussion aims to highlight the importance of values-oriented education in the modern world. The Gülen–Jesuit educational nexus is one positive bridge to inter-religious understanding and, importantly, collaborative action. The educational endeavors associated with the Turkish-Muslim Gülen movement have popu- larized, possibly more than any other facet of the group, Fethullah Gülen’s mission to prom- ulgate and cultivate an individually transformative Islam in the modern world. As the teach- ers and business partners of the Gülen movement continue to work to form conscientious, open-minded and just students in different cultures across the world, they will continue to be challenged and influenced by a myriad of different perspectives, religions, and socio-political groups; and, in turn, they will succeed in positively influencing those same cultures, as they have in many cases already. Of the many groups with which the Gülen movement has inter- acted in its ever-expanding intercultural milieu, this paper will focus on one: the educational charge of a Roman Catholic religious order called the Society of Jesus, a group more com- monly known as the Jesuits. This paper shows that the educational mission of the Gülen movement is, at its core, remark- ably similar to the mission of the centuries-old Jesuit Catholic educational tradition. In fact, it can be argued that the Gülen and Jesuit educational missions are, in theory and in praxis, united in a shared mission today; one that is rooted in a deep concern for the spiritual free- dom of the individual and dedicated to the betterment of the world. In analyzing this shared mission, this paper aims to discuss the importance of values-oriented education; particularly by addressing how the Gülen-Jesuit educational nexus can act as one positive bridge to inter- religious understanding and, importantly, cooperation and action in our transitioning world. In order to achieve this end, this paper begins with a short analysis of each movement’s back- ground with regard to education. Afterwards, the each movement’s notion of religious educa- tion is discussed. Finally, the focus turns to the mission themes the educational movements have in common. While there is a plethora of shared mission traits from which one could choose, for practical purposes this paper uses as its foundation for comparison four themes distilled by William J. Byron, S.J., from a mission statement from Georgetown University, the Jesuit university in Washington, D.C., which reads: Georgetown seeks to be a place where understanding is joined to commitment; where the search for truth is informed by a sense of responsibility for the life of society; where academic excellence in teaching...is joined with the cultivation of virtue; and where a community is formed which sustains men and women in their education and their conviction that life is only lived well when it is lived generously in the service of others (Byron 1997, 653). The first of these themes is a commitment to the understanding that God works in the world through people. The second is a responsibility to raise individual students to act justly in and for the world. The third is virtue, with the understanding that the way to achieve the mission of these schools is through educating students to be morally upright. Finally, the fourth theme is the need to be actively engaged in service to make the world a more peaceful, tolerant and just place to live. Commitment, responsibility, virtue, and service are, significantly, foundational for not only Jesuit schools, but Gülen schools as well.
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Heinz, Manuela, Mary Fleming, Pauline Logue, and Joseph McNamara. "Collaborative learning, role play and case study: Pedagogical pathways to professionalism and ethics in school placement." In Learning Connections 2019: Spaces, People, Practice. University College Cork||National Forum for the Enhancement of Teaching and Learning in Higher Education, 2019. http://dx.doi.org/10.33178/lc2019.26.

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Teachers are moral agents. Acting professionally in loco parentis teachers have a legal and moral duty of care to students (DES, 2017). Moreover, they can be regarded as moral ‘role models’ (Bergen, 2006; Lumpkin, 2013). Professional codes of practice assist teachers in their moral agency (Alberta Teachers’ Association, 2004; CDET, 2017; DfE, 2011; Education Council, 2017; Teaching Council, 2012; 2016; World Class Teachers, 2017). In conjunction with official codes of conduct, TE ethics programmes contribute to the development of “a moral language” and raise awareness of moral agency in teaching (Shapira-Lishchinsky, 2010). In 2014 the National University of Ireland, Galway (NUIG) and the Galway-Mayo Institute of Technology (GMIT) jointly developed a cross-institutional training programme entitled ‘The Ethical Teacher Programme’, designed to facilitate student teachers to reflect upon professionalism and ethics during School Placement. The programme incorporated both a study of the Teaching Council Code of Professional Conduct for Teachers (Code) (2012) and explorations of selected ethical ‘case studies’ in teaching, using collaborative learning (CL) and role play strategies. The ‘ethical dilemma’ approach employed mirrored literature studies (Colenerud, 1997; Husu & Tiri, 2003; Klassen, 2002). Unique to the approach, however, was the method of application of selected classical and contemporary ethical philosophies to moral dilemmas in teaching. The programme was designed to include a one-hour introductory lecture on professionalism and ethics (from the perspectives of moral literacy and ethical theory) followed by a two-hour applied workshop. The workshop employed student-centred, active teaching and learning methods, specifically, collaborative learning, role play and case study analysis. Six ethical philosophical principles (or ‘lenses’) were integrated into programme delivery - teleology, deontology, virtue ethics, justice ethics, care ethics and relationality ethics. These lenses were applied to real-world teaching case studies. One cohort to which this training programme is offered annually is the student teachers on the Professional Master of Education (PME) programme in NUIG. The PME cohort (2015-2016) is the focus of the present study. The study sought a critical reflection on, and evaluation of, this training programme, from a student perspective. This study is phase one of a larger on-going study.
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Enasoae, Iosif. "THE JUSTICE, HUMAN VIRTUES AND SOCIAL VALUE." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.031.

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Hyodo, Mariko, Shoji Itakura, and Michiteru Kitazaki. "Equity in distributive justice to virtual characters." In 2015 2nd International Conference on Advanced Informatics: Concepts, Theory and Applications (ICAICTA). IEEE, 2015. http://dx.doi.org/10.1109/icaicta.2015.7335347.

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Altashina, Veronika. "The Misfortunes of Virtue: Justine and Katusha (Marquis de Sade's Justine and Leo Tolstoy's Resurrection)." In 45th International Philological Conference (IPC 2016). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/ipc-16.2017.38.

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De Francisco Vela, Santiago. "Design for justice lab: Interdisciplinarity in times of virtual education." In LearnxDesign 2021: Engaging with challenges in design education. Design Research Society, 2021. http://dx.doi.org/10.21606/drs_lxd2021.03.242.

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Carolin, Andy. "Virtual Exchange for Transnational Social Justice Education in Racially Divided Contexts." In 2023 AERA Annual Meeting. Washington DC: AERA, 2023. http://dx.doi.org/10.3102/2010851.

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Barlian, Aristo, and Annisa Herista. "Virtual Court as Alternative On the Future Criminal Justice System in Indonesia." In Proceedings of The International Conference on Environmental and Technology of Law, Business and Education on Post Covid 19, ICETLAWBE 2020, 26 September 2020, Bandar Lampung, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.26-9-2020.2302367.

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Reports on the topic "Justice (Virtue)"

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Afsaruddin, Asma. NEGOTIATING VIRTUE AND REALPOLITIK IN ISLAMIC GOOD GOVERNANCE. IIIT, October 2020. http://dx.doi.org/10.47816/01.002.20.

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These words of John Lewis represent a scathing criticism of the contemporary failures of the United States, the oldest and possibly most vibrant democratic nation-state in the world. The words also express a deep disappointment that the principles of equality and justice enshrined in the US constitution have been honored more in the breach when they pertain to African-Americans, many of whose ancestors arrived on these shores long before those of their Euro-American compatriots.
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Speetles, Brittany, Eric Lockhart, and Adam Warren. Virtual Power Plants and Energy Justice. Office of Scientific and Technical Information (OSTI), October 2023. http://dx.doi.org/10.2172/2008456.

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Saavedra Ramírez, Laura Cristina. Procedimiento para la acción de tutela actualizada. Ediciones Universidad Cooperativa de Colombia, December 2022. http://dx.doi.org/10.16925/gcgp.71.

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Este ejercicio académico busca contribuir en la formación de los estudiantes frente a los diversos escenarios en que opera la presentación de acciones de tutela como mecanismo de protección constitucional. Desde su creación hace 30 años la acción de tutela se ha convertido en el mecanismo judicial más utilizado por las personas para lograr la eficaz protección de sus derechos fundamentales recuperándose así la confianza en los operadores judiciales por lo tanto se requiere enriquecer su aspecto técnico y jurídico en los estudiantes. Este documento académico trata de los siguientes temas especializados de la acción de tutela: marco normativo, definición, derechos que se protegen, presupuestos procesales, competencia, caducidad, conflicto de competencias, medidas provisionales, flujograma procedimental y virtual, además de los aspectos novedosos de la acción de tutela contra providencias judiciales y tutela contra tutela. En conclusión, debido a que la acción de tutela se ha convertido en un mecanismo prevalente y a que se usan las tecnologías de la información y las comunicaciones en las actuaciones judiciales (justicia virtual) en virtud del decreto 806 del 2020, se hace indispensable ofrecer una presentación de la acción de tutela y de sus presupuestos técnicos y procesales requeridos actualmente. Solo así se obtiene una formación integral de los estudiantes y cumplir con la competencia del curso de acciones constitucionales de proponer soluciones a problemas jurídicos para la defensa de los intereses individuales y colectivos a partir de la aplicación del marco constitucional colombiano.
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McKay, Jaclynn, Mikalaa Martin, Micaela Ascolese, and Gabby DiEmma. North Carolina State University and the Forensic Technology Center of Excellence Two-Part Virtual Workshop Series: Qualifications of an Expert Witness for Legal Professionals—The Daubert and Frye Standards. RTI Press, December 2023. http://dx.doi.org/10.3768/rtipress.2023.cp.0017.2312.

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The Forensic Technology Center of Excellence, a program of the National Institute of Justice, in collaboration with North Carolina State University, hosted a two-part virtual workshop series on the Qualifications of an Expert Witness for Legal Professionals. The workshop series included topics relevant to qualifications of expert witnesses in forensic disciplines, with the first workshop occurring on August 2, 2023, and centering around the Daubert standard. The second workshop occurred on October 25, 2023, and focused on the Frye standard. The workshops brought together over 800 criminal justice professionals to explore the historical basis for the Frye and Daubert standards, the issues surrounding qualifying expert witnesses, the effect of the standards on the admission of expert testimony in the courts, and the future of forensic testimony with the December 2023 revisions to Federal Rule of Evidence 702. The workshops included presentations from a diverse panel of speakers spanning the breadth of legal practitioners—including trial attorneys, professors, attorney generals, and postconviction litigators—and provided a platform for attendees to discuss legal issues related to forensic science.
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Harris, Patricia A. Where's the Remote Control? It's Time for Virtual Justice: A Proposal to Amend the Rules of Court-Martial to Allow for Testimony by Video Teleconference. Fort Belvoir, VA: Defense Technical Information Center, April 2001. http://dx.doi.org/10.21236/ada440267.

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Kanivets, Oleksandr V., Irina М. Kanivets, Natalia V. Kononets, Tetyana М. Gorda, and Ekaterina O. Shmeltser. Development of mobile applications of augmented reality for projects with projection drawings. [б. в.], February 2020. http://dx.doi.org/10.31812/123456789/3745.

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We conducted an analysis of the learning aids used in the study of general technical disciplines. This allowed us to draw an analogy between physical and virtual models and justify the development of a mobile application to perform tasks on a projection drawing. They showed a technique for creating mobile applications for augmented reality. The main stages of the development of an augmented reality application are shown: the development of virtual models, the establishment of the Unity3D game engine, the development of a mobile application, testing and demonstration of work. Particular attention is paid to the use of scripts to rotate and move virtual models. The in-house development of the augmented reality mobile application for accomplishing tasks on a projection drawing is presented. The created mobile application reads, recognizes marker drawings and displays the virtual model of the product on the screen of the mobile device. It has been established that the augmented reality program developed by the team of authors as a mobile pedagogical software can be used to perform tasks both with independent work of students and with the organization of classroom activities in higher education institutions.
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Sherman, Lawrence W. Desarrollo y evaluación de programas de seguridad ciudadana en América Latina: Protocolo para la prevención del delito a partir de la evidencia. Inter-American Development Bank, August 2012. http://dx.doi.org/10.18235/0009924.

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Este protocolo está destinado a todas aquellas personas que trabajen con miras a reducir el nivel de criminalidad y mejorar la justicia en América Latina, pero contiene principios que pueden usarse en cualquier parte del mundo. Esos principios pueden resumirse en la frase "prevención del delito a partir de la evidencia", un proceso en virtud del cual se utiliza evidencia fehaciente sobre hechos delictivos y su prevención como base de las teorías y los programas para fomentar la seguridad ciudadana. El término "evidencia" se define ampliamente en el sentido de observaciones objetivas y sistemáticas de todo tipo, es decir que abarca mucho más que los detalles forenses de un caso de delincuencia. Constituyen evidencia los datos obtenidos mediante métodos científicos para observar y pronosticar cualquier tipo de verdad, lo que incluye hechos sobre salud, educación, delincuencia y justicia. Algunos de los 10 principios de prevención del delito son: el delito debe medirse en forma precisa y confiable mediante sistemas auditados exhaustivamente; el delito debe clasificarse de una manera que resulte útil para la prevención; y el delito debe analizarse en diversas unidades o categorías: delincuentes, redes criminales, víctimas, microzonas (zonas calientes), comunidades, horarios y días de la semana, entre otras.
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Neroda, Tetyana V., Lidia V. Slipchyshyn, and Ivan O. Muzyka. Adaptive toolkit of branch-oriented workshop environment for enlargement the cloud-based e-learning media platform. [б. в.], June 2021. http://dx.doi.org/10.31812/123456789/4449.

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The ways of providing comprehensive efficiency increase in communication facilities of the academic space are given with regard to stipulated methods of managing distributed network resources. Selected the user interfaces types are distinguished according to user actions in the studied subject area, which made it possible to justify and hierarchically organize the categories of adaptive toolkit of the branch- oriented workshop environment by the classes of components declared in the project, which are closely related to the scheme of learning experiment and are basic means for simulating transients. The analytical models of classes of components of the virtual laboratory stand are compiled, the elements of which represent the properties and methods for visualization and further processing of interacting instances of the basic locations of the subject area, while ensuring system stability and controllability by clear distribution of functionality. Finally, the unification of component set template properties of the subject area is implemented, which greatly extending the targeted destination of virtual platform and increasing number of educational disciplines of academic course covered by the designed media resource. The results of the pedagogical verification showed an increase in the students’ performance in mastering the subject area by means of presented branch-oriented workshop environment.
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Calle Meza, Melba Luz. Libro de actas del I Congreso Internacional de Estudios Sociojurídicos: transición a la paz, justicia y bioética en el siglo XXI. Tomo II. Universidad Militar Nueva Granada, May 2024. http://dx.doi.org/10.18359/litgris.7356.

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Este libro de actas es un registro escrito de las conferencias y de los resúmenes de investigaciones (ponencias) realizadas en el I Congreso Internacional de Estudios Sociojurídicos. Transición a la paz, justicia y bioética en el siglo xxi, llevado a cabo los días 12 y 13 de noviembre de 2020, en el Aula Máxima Virtual de la Universidad Militar Nueva Granada (UMNG), en Bogotá (Colombia). El grupo de investigación Red de Estudios Sociojurídicos Comparados y Políticas Públicas (RESCYPP) y el Observatorio Internacional de la Transición a la paz (Obitpaz), del Centro de Investigaciones de la Facultad de Derecho, Sede Campus de la UMNG, con el apoyo de la Red Iberoamericana de Investigación de la Transición a la Paz (Iberpaz), organizaron este evento in ternacional y seriado, cuya primera edición propuso un debate entre académicos de Colombia, España, Italia y México. Los temas específicamente tratados fueron: 1) transición a la paz, fundamentos filosóficos y constitucionales; 2) transición a la paz, seguridad y fuerzas militares; 3) transiciones políticas y paz territorial; 4) justicia transicional, características y fundamentos político-jurídicos; 5) transición a la paz y bioética: relaciones y aportes; 6) la Jurisdicción Especial Para La Paz (jep), tribunales internacionales de paz y derecho penal internacional; 7) justicia transicional, sociedad y empresa, y 8) transición a la paz, paramilitarismo y delincuencia organizada. El asesinato de líderes sociales. El principal logro de este encuentro científico fue el establecimiento de rasgos culturales e intereses académicos comunes, a pesar de las grandes diferencias entre los países de Latinoamérica y de Europa que fueron objeto de estudio. Se ha constatado la proximidad de experiencias, desde el punto de vista jurídico, histórico y político, que contribuyen a una mejor comprensión de nuestras conflictivas sociedades y a la formulación de alternativas, además de confirmar la gran utilidad de este tipo de cooperación científica internacional.
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Calle Meza, Melba Luz. Libro de actas del I Congreso Internacional de Estudios Sociojurídicos: transición a la paz, justicia y bioética en el siglo XXI. Tomo I. Universidad Militar Nueva Granada, May 2024. http://dx.doi.org/10.18359/litgris.7355.

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Este libro de actas es un registro escrito de las conferencias y de los resúmenes de investigaciones (ponencias) realizadas en el I Congreso Internacional de Estudios Sociojurídicos. Transición a la paz, justicia y bioética en el siglo xxi, llevado a cabo los días 12 y 13 de noviembre de 2020, en el Aula Máxima Virtual de la Universidad Militar Nueva Granada (UMNG), en Bogotá (Colombia). El grupo de investigación Red de Estudios Sociojurídicos Comparados y Políticas Públicas (RESCYPP) y el Observatorio Internacional de la Transición a la paz (Obitpaz), del Centro de Investigaciones de la Facultad de Derecho, Sede Campus de la UMNG, con el apoyo de la Red Iberoamericana de Investigación de la Transición a la Paz (Iberpaz), organizaron este evento in ternacional y seriado, cuya primera edición propuso un debate entre académicos de Colombia, España, Italia y México. Los temas específicamente tratados fueron: 1) transición a la paz, fundamentos filosóficos y constitucionales; 2) transición a la paz, seguridad y fuerzas militares; 3) transiciones políticas y paz territorial; 4) justicia transicional, características y fundamentos político-jurídicos; 5) transición a la paz y bioética: relaciones y aportes; 6) la Jurisdicción Especial Para La Paz (jep), tribunales internacionales de paz y derecho penal internacional; 7) justicia transicional, sociedad y empresa, y 8) transición a la paz, paramilitarismo y delincuencia organizada. El asesinato de líderes sociales. El principal logro de este encuentro científico fue el establecimiento de rasgos culturales e intereses académicos comunes, a pesar de las grandes diferencias entre los países de Latinoamérica y de Europa que fueron objeto de estudio. Se ha constatado la proximidad de experiencias, desde el punto de vista jurídico, histórico y político, que contribuyen a una mejor comprensión de nuestras conflictivas sociedades y a la formulación de alternativas, además de confirmar la gran utilidad de este tipo de cooperación científica internacional.
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