Dissertations / Theses on the topic 'Rawls, John, 1921-2002 – Et la justice sociale'
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Dumitru, Speranta. "Le concept de "voile d'ignorance" dans la philosophie de John Rawls." Paris, EHESS, 2004. http://www.theses.fr/2004EHES0085.
Full textJohn Rawls (1921-2002) has argued that principles of justice are to be chosen behind a veil of ignorance, that is, without any knowledge of one's place in society, including one's talents and one's conception of good. The present dissertation shows that grounding justice on the veil of ignorance is not only useless but problematic. Firstly, the uselessness is evidenced by the impossibility of deducing the two rawlsian principles and, more generally, of an egalitarian principle. Building on the economists' proofs, we observe that for ignorance be the premise of an argument, it is always necessary to translate the absence of belief into ab existing form of belief. Since arguments based on ignorance are indirect and useless it seems clear that one is better off working from the more solid foundation of the existing belief. Secondly, the dissertation argues that underlying intuitions of the veil of ignorance are problematic. It is shown, for instance, that viewing talents as a result of "natural lottery", is an idea barely defensible despite its intuitive appeal. It is also argued that a veil of ignorance is not sufficient to insure the fairness of the principles thus chosen
Bankovsky, Miriam Ann. "La Justice sociale après Kant : entre constructivisme et déconstruction (Rawls, Habermas, Lévinas, Derrida)." Paris 10, 2008. http://www.theses.fr/2008PA100117.
Full textThis thesis examines the relation between two contrasting approaches to justice: the constructive and reconstructive projects of Rawls and Habermas on the one hand, and the deconstructive projects of Levinas and Derrida on the other. First, I identify the central difference between the two projects, reconstructing each account of justice as it develops in relation to Kant’s practical philosophy. I then argue that the two projects are complementary. Whilst Rawls and Habermas defend the possibility of objectively realising Kant’s impartial standpoint by means of the “original position” or the “procedures of discourse ethics”, Levinas and Derrida affirm the impossibility of determining the content of justice. In Kant’s moral law, Levinas discovers a non-Kantian principle of responsibility for the particular other which conflicts with impartiality. Distinguishing himself still further, Derrida defends the “undecidability” of justice’s function. Justice must be pursued but no local determination can reconcile responsibility for the other with impartiality among all. I then defend the complementarity of the two projects. “Reasonable faith” in the possibility of justice must be supplemented by the acknowledgment of its impossibility. Conversely, attesting to justice’s failure is unsatisfactory without commitment to the possibility of constructing just social forms. Distancing myself from the liberal critique whereby deconstruction withdraws from the political (Fraser, McCarthy, Benhabib), I instead add my voice to a dissenting group (Young, Cornell, Mouffe, Honig, Honneth, Patton, Thomassen) which affirms that deconstruction can productively engage with the constructive tradition
Noumbissie, Tchamo Daniel Blaise. "La théorie rawlsienne de la justice et les relations internationales." Thesis, Metz, 2009. http://www.theses.fr/2009METZ029L.
Full textAgainst John Rawls we support the etablishment of distributive justice on a global scale from the theory of social justice shaped by rawls in "Theory of justice" and released to the "Law of peoples. Rawls limits domestically enforcement ot theory of social justice to well-ordered societies although a global basic structure can warrant principles of distributive justice as we claim here. This global distributive justice will explore the same conditions that are already settled at the domestic level in order to respond to the requirements of global economic and social justice. The difference principle requires that social institutions, insofar as they produce inequalities, be structured so as to optimize the index position of the least advantaged. So it takes a great importance in the moral universalism of the theory of justice as fairness from the original position without Rawls's veil of ignorance. In the cosmopolitan view, we join Thomas Pogge, author of Realizing Rawls, to show how this substance ambitious Rawls's theory of social justice might imply in space of law of peoples, to the social position of the least advantaged the current global economie order a touchstone for establisment of the global institutions of the institutions of global bases just anf fair. In doing so, we intend to glocalization social values to bridge gap between Rawl's A theory of justice and Law of peoples and cope with abridgments of first-principle goods for the sake of raising second principle scores. At the end glocal development becomes the new deal for all because of various interconnexions and interferences in the dual game between global and local
Boucher, François. "Cosmopolitisme et justice distributive globale." Thesis, Université Laval, 2007. http://www.theses.ulaval.ca/2007/24678/24678.pdf.
Full textBayoumi, Soha. "Entre libéralisme et social-démocratie : une analyse critique des théories contemporaines de la justice." Paris, Institut d'études politiques, 2012. http://spire.sciences-po.fr/hdl:/2441/7o52iohb7k6srk09miss415r4.
Full textThis thesis aims to go beyond the famous liberal-communitarian debate in order to explore another potential debate, which is that between liberals (notably classical liberals) and social democrats (welfare liberals). The goal is to contribute to a new reading of the debate which was launched by the publication of John Rawls’s a Theory of justice in 1971 and to attempt to study the points of convergence and divergence between classical liberalism and welfare liberalism, focusing on what welfare liberalism has to offer in matters of equality and distributive justice and if it can be seen as proffering a viable and coherent model of its own. This research relies on the hypothesis that social-democracy (or welfare liberalism), notably in anglo-saxon analytic philosophy, is a variant of liberalism, a liberalism that takes seriously the idea that the state should show equal concern toward its citizens, a liberalism that espouses egalitarianism (even though it provides significantly different meanings and criteria of equality), a liberalism that, while upholding free-market economy and highlighting its importance, strives to remedy the injustices created by this economy. The research adopts an analytical, comparative and critical method in its attempt to understand the ideas defended by the authors that it studies and to examine the points of convergence and divergence between welfare liberalism and classical liberalism around several axes that constitute what can be referred to as the main theories of justice in contemporary liberal philosophy
Ponce, Fernando. "La pauvreté dans une conception de la société juste : d'Amartya Sen à John Rawls." Paris 10, 2004. http://www.theses.fr/2003PA100018.
Full textThis thesis is an attempt to study the way in which the problem of poverty affects the development of an idea of the just society. We want to affirm that poverty, to the extent that it is construed as an injustice, can yield a perspective which is valid, interesting and innovative for the contemporary discussion on the just society. In general, this proposal means that poverty, understood as the lack of the fundamentals for a decent life, can be an "a priori" problem when it comes to thinking about the just society. More specifically, and in a way which concerns Amartya Sen and John Rawls, it also means that if poverty is a radical lack of "agency freedom", as Sen suggests, it should be addressed in the original position of Rawls' theory of justice, in the very place where his conception of justice is born. How are we to proceed ? Taking our inspiration from Karl Jaspers, we shall argue that the phenomenom of poverty can be a point of departure, and can provide a certain content for the debate about the just society and then we shall explain what we mean by "point of departure" (Part 1). Next, we address the philosophical meaning of poverty ; in other words, we shall propose "a poverty perspective" for the just society drawing on the contributions of Sen, Aristote, Spinoza and Locke. This on-going process will thus allow us to set out what is at stake for the constitution of a political community when it comes to the question of poverty (Part 2). Finally, conflating our perspective with Rawls' theory of justice, we show how poverty challenges this theory, as much in connection with what it assumes in the original position, as with the principles of justice which might be adopted (Part 3)
Langis, Georges. "Une critique normative de l'éducation scolaire québécoise au regard de la théorie politique de John Rawls." Thesis, Université Laval, 2004. http://www.theses.ulaval.ca/2004/22291/22291.pdf.
Full textHauchecorne, Mathieu. "La fabrication transnationale des idées politiques : Sociologie de la réception de John Rawls et des "théories de la justice" en France (1971-2011)." Thesis, Lille 2, 2011. http://www.theses.fr/2011LIL20013.
Full textSpanning the sociology of elites, intellectual history, and reception studies, this research explores how theories and political ideas are circulated across countries and disciplines, as well as between the academic and political worlds. Starting in 1971, it studies the French intellectual and political reception of John Rawls’s theory of social justice, and more broadly of the debates it sparked in the English-speaking world. Contributing to a historical sociology of political ideas, this dissertation combines ethnography in think-tanks and academic conferences, as well as in online discussions, with a statistical survey, and the study of archives of publishers, academics and administrations. Through the exploration of references to Rawls, Sen or Walzer in academia, the press, political platforms or curricula, we show how this reception is an analyzer of broader changes, such as the growing dominance of English in transnational cultural exchanges, the declining recourse to Marxist and Keynesian paradigms in the French Left, and the questioning of centrality of structuralism in social sciences and the humanities in France. It shows that the very diverse ways in which “theories of justice” have been appropriated and circulated in France depend on the social location of their mediators, and on how their networks are structured. Whereas the sociology of reception has often overlooked the internal analysis of appropriations, this research shows how analyzing them sociologically helps explain why these mediators felt elective affinities with Rawls’s thought, despite national, disciplinary and sectoral boundaries
Mbonda, Ernest-Marie. "Justice et droits de l'homme chez John Rawls." Paris 4, 2000. http://www.theses.fr/2000PA040079.
Full textBakali, Hassani Abdellatif. "La Justice sociale dans la société contemporaine : à propos de la théorie rawlsienne de la justice." Paris 8, 2001. http://www.bibliotheque-numerique-paris8.fr/fre/ref/167943/180260413/.
Full textMatar, Sayed. "Les fondements de la justice politique : théorie rawlsienne et communautarisme." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040075.
Full textIf the study of the movement known as ‘‘communitarianism’’ seams worthy of attention, this is precisely because its arguments are not advanced on behalf of regressed and closed communities but in the name of democracy itself. The ‘‘philosophical communitarianism’’ that interests us here is radically different vision of holistic ethnic or political link. In brief, the communitarian argument supports the priority of the good on the right, priority in the double meaning of a primate politic and has a prior moral and cultural anteriority, that is to say, the content of the course procedures guaranteeing fairness. Conversely, for the liberals, priority of the right over the good means that individuals rights can’t be sacrified in the name of a common good, and that the principles of justice (human rights) cannot be derived from a conception of the good and instead must be established independently of any conception of the good. Liberal, John Rawls, situates the discomfort of the democratic tradition by the inability of the latter was handed manner to articulate the concepts of liberty and equality. Begins as a debate, for communitarians, around the definition of democratic identity : do the political and the cultural define the right or are the liberal subjective rights won by their priority?
Ridel, Serge. "Essai sur la destination du droit." Paris 10, 2001. http://www.theses.fr/2001PA100017.
Full textMestiri, Soumaya. "La conception de la personne dans la philosophie de John Rawls : essai de reconstruction de la théorie de justice comme équité." Paris 1, 2003. http://www.theses.fr/2003PA010567.
Full textHawi, Rima. "La théorie de la justice de John Rawls à l'aune de l'économie : une reconstruction." Thesis, Paris 10, 2011. http://www.theses.fr/2011PA100068.
Full textRawls’ first ambition is to present an analysis of social justice superior to utilitarian conception, enable, according to him, to provide a satisfactory account of justice in the context of democracy. In order to do that, Rawls took, in his main book A Theory of Justice [1971], ideas imprinted of moral and political philosophy but also many concepts built by the economists. This work became consequently the reference to contemporary political philosophy and also to economic theory of social justice. Our thesis proposes to reconstruct the theory of Rawls. Indeed many but fragmented researches gave rise to conflicting interpretations of this theory. So studying Rawls’ thought regarding economics allows us tobring an overall consistency to the justice as fairness, from its genesis to its last developments. Our methodology aims to show, that beyond the indetermination of the Difference principle – which can either supply an ultraliberal policy or a policy inspired by socialist ideals – the improvement of the situation of the least advantaged required to go beyond capitalism. This system is enable to answer to the requirements of the principles of justice defended by Rawls
Fouquet, Etienne. "Morale et économie : une recherche de principes de limitation de la pensée économique : applications particulières aux cas de Adam Smith, John Rawls et Amartya Sen." Poitiers, 2010. http://www.theses.fr/2010POIT5003.
Full textThe issue of knowing whether it is possible to find one or several principles able to limit the influence on society of economic thought, and associated behaviour, has often been raised by philosophy. To-day, the latter’s influence appears weakened by the development of modern liberal economic science, particularly in the English speaking world. The work of three of its representative thinkers, namely Adam Smith, John Rawls, and Amartya Sen, a prominent economist opened to philosophical issues raised by the first two, is scrutinized. Without any preconceived thought based on philosophical moral or religious considerations, this scrutiny is stimulated by the opening question. The progress of economic thought is reviewed in parallel, mainly in the English and American world where the influence of utilitarianism has been particularly strong. It is only when these inquiries have been completed that can be specified the main axis of a critique of economic thought: the limits of its anthropological basis tends to be occulted by its impressive mathematical developments
Kudada, Banza Damien. "Logiques et contraintes de l'intégration politique en Afrique centrale: la théorie de la justice de John Rawls à l'épreuve de la réalité africaine." Doctoral thesis, Universite Libre de Bruxelles, 2012. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209696.
Full textDevant ce constat amer, nous nous sommes proposé de réfléchir en profondeur sur la théorie de la justice politique de Rawls en vue de nous imprégner de principes susceptibles de garantir les droits et devoirs fondamentaux des citoyens et des peuples bien ordonnés.
Nous avons ainsi examiné les conditions de possibilité de l’application de la théorie de la justice politique de Rawls pour une intégration politique réussie à l’échelle interne, en République Démocratique du Congo, et au niveau international ou supranational des Etats de l’Afrique centrale. Il ressort que la mise en place des institutions politiques, économiques, socioculturelles viables, de l’Etat de droit et du modèle de la démocratie représentativo-délibérative constituent, à notre sens, des préalables indispensables en vue de postuler, à un second niveau, une intégration politique supranationale dans la sous-région de l’Afrique des Grands Lacs caractérisée par des guerres récurrentes interétatiques. Les principes rawlsiens du droit des peuples peuvent aider à repenser la politique étrangère des pays de la sous-région de l’Afrique centrale et celle des organisations supranationales existantes.
Néanmoins, nous avons soutenu que l’application de certains principes rawlsiens du droit des peuples, comme celui du respect des traités et des engagements, nécessite que ceux-ci soient signés au sein d’une « fédération pacifique » des Etats. En effet, dans l’entendement d’Emmanuel Kant, des traités signés dans une « fédération pacifique » mettent fin à la fois aux guerres présentes et futures.
Dans cet ordre d’idées, nous avons souligné qu’une « fédération pacifique » des Etats pourra créer un cadre important pour l’émergence d’une « communauté de sécurité » au sens deutschien du terme, nécessaire pour la paix durable dans la sous-région de l’Afrique des Grands Lacs. La « communauté de sécurité » préconise que les Etats entretenant des relations réciproques ne recourent pas à la violence physique et règlent leurs problèmes par des « mécanismes de changement pacifique ». Dans cette logique, la guerre n’est plus facilement envisageable. De plus, nous avons estimé, en nous inspirant d’Habermas, qu’il est pertinent que les pays de l’Afrique centrale s’engagent sur la voie de l’« afrofédération », assurant la transformation des traités interétatiques conclus en une Constitution politique que chaque Etat de la fédération devra respecter.
Doctorat en Philosophie
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Cervera-Marzal, Manuel. "Ni paix ni guerre : philosophie de la désobéissance civile et politique de la non violence." Doctoral thesis, Universite Libre de Bruxelles, 2014. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/241296.
Full textTshilumba, Kalombo Muadiamvita Gilbert. "Les idéologies politiques africaines: mythe du pouvoir ou instance du développement ?réflexion épistémologique sur le nationalisme congolais à la lumière de la théorie rawlsienne de la justice." Doctoral thesis, Universite Libre de Bruxelles, 2008. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210475.
Full textRéflexion épistémologique sur le nationalisme congolais à la lumière de la théorie rawlsienne de la justice.
Panafricanisme, négritude, consciencisme, socialisme et nationalisme ont eu en gros sur le sol africain, une double mission :-délivrer les pays du joug colonial
sortir ces pays du sous-développement par un travail d’une
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Doctorat en Philosophie
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Roy-Thouin, Mikael. "Rawls et l'utilitarisme : une analyse de l'utilisation de la théorie du choix rationnel dans les théories de John Rawls et de John Harsanyi." Mémoire, 2008. http://www.archipel.uqam.ca/1815/1/M10668.pdf.
Full textBérubé, Fanchon Sophie. "Le principe responsabilité de Hans Jonas et la responsabilité sociale." Mémoire, 2007. http://www.archipel.uqam.ca/3268/1/M9722.pdf.
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