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Wilcox, John T. "John Rawls’ Theory of Social Justice." International Studies in Philosophy 17, no. 3 (1985): 85–86. http://dx.doi.org/10.5840/intstudphil198517325.
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Grey, Colin. "Stability and the sense of justice." Philosophy & Social Criticism 44, no. 9 (May 7, 2018): 927–49. http://dx.doi.org/10.1177/0191453718768353.
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In A Theory of Justice, John Rawls’s first argument for the inherent stability of a well-ordered society seeks to establish that citizens of such a society would come to share the same or similar senses of justice. In his late work, Rawls significantly revised his second argument for stability, but he repeatedly pronounced himself satisfied with the first. However, the pluralism that so drastically reoriented Rawls’s mature theory also creates destabilizing forces absent in Theory. These destabilizing forces suggest that a shared sense of justice among citizens will be more difficult to achieve. This paper examines Rawl’s late theory in detail to reconstruct how Rawls, despite his stated satisfaction, addressed the destabilizing effects of pluralism through revisions to his first argument for stability. It argues that in his late theory Rawls no longer claims that a well-ordered society could achieve inherent stability. Instead, a more fragile stability is achieved through a disciplined commitment to public reason.
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Salvadori, Mateus. "Justiça, Equidade e Liberalismo em Rawls." Cadernos do PET Filosofia 6, no. 11 (August 2, 2015): 1–20. http://dx.doi.org/10.26694/cadpetfil.v6i11.3446.
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A teoria da justiça proposta por John Rawls investiga a estrutura básica da sociedade, tendo como base a justiça política, a justiça pública e a justiça distributiva. Rawls propõe uma teoria que representa uma alternativa ao utilitarismo, pois para o autor os direitos não deverão estar sujeitos à negociações políticas ou sujeitos ao cálculo de interesses sociais. É através do contrato social que Rawls busca apresentar a relação entre justiça, equidade e liberalismo político.Abstract: The theory of justice proposed by John Rawls investigates the basic structure of society, based on political justice, public justice and distributive justice. Rawls proposed a theory that is an alternative to utilitarianism, in which rights should not be subject to political negotiations or subject to calculation of social interests. It is through the social contract that Rawls seeks to present the relationship between justice, equity and political liberalism. Keywords: Rawls, liberty, equality, reasonable pluralism, comprehensive doctrines.
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Hernawan, Ari. "INDUSTRIAL RELATIONS IN THE PERSPECTIVE OF JUSTICE THEORY BY JOHN RAWLS." Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 26, no. 2 (November 11, 2014): 275. http://dx.doi.org/10.22146/jmh.16042.
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Conflict of interest between employee and employer has a complexity since its biopsychology and sosioeconomic in nature. As its implication, it is difficult to create a consensus between two different interest within a legal perspective. Justice theory by John Rawls has answered the respective problem by giving legal priority upon the group of people who have less capacity in sosial and economic. According to John Rawls, law shall give orientation toward marginalized group. In industrial relations, law shall take side upon the employee who are in subordinate position. Pertentangan kepentingan antara pekerja dan pengusaha memiliki kompleksitas karena bersifat biopsikologis dan sosio-ekonomi. Sebagai implikasinya, sulit mempertemukan dua kepentingan yang berbeda tersebut dalam satu rumusan hukum. Teori keadilan dari John Rawls telah menjawab persoalan tersebut dengan memberi prioritas hukum kepada orang-orang yang secara sosial ekonomi kurang beruntung. Hukum menurut John Rawls harus berorientasi kepada kelompok marjinal. Dalam hubungan industrial, hukum harus berpihak kepada pekerja yang berada dalam posisi subordinat.
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Pasaribu, Wadyo Pandapotan. "Kebijakan Kredit Usaha Rakyat (KUR) dalam Pandangan "Theory of Justice" John Rawls." Societas Dei: Jurnal Agama dan Masyarakat 5, no. 1 (May 28, 2018): 97. http://dx.doi.org/10.33550/sd.v5i1.80.
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ABSTRACT: This article with a title "ThePolicy of People Business Credit (PBC ID: KUR) in the view of John Rawls Theory of Justice" will firstly explain the economic condition of our country (the Republic of Indonesia) from the analysis of experts in economy and governments view to the current economic situation. Next, the discussion is about the formula of the policy of people business credit as an economic policy of Indonesian government in her effort to reduce the number of economic gap or income gap with a business fund allocation to SMEthrough PBC program. Then, this article explains John Rawls general principle of justice which is related to pareto optimalitywhereas on its practical level it is distributive justice that takes effect, in which each actor will get in accordance with his contribution in the market. KEYWORDS:people business credit, distributive justice, John Rawls
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Barry, Brian. "John Rawls and the Search for StabilityA Theory of Justice. John RawlsPolitical Liberalism. John Rawls." Ethics 105, no. 4 (July 1995): 874–915. http://dx.doi.org/10.1086/293756.
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Said, M. Yasir, and Yati Nurhayati. "A REVIEW ON RAWLS THEORY OF JUSTICE." International Journal of Law, Environment, and Natural Resources 1, no. 1 (April 28, 2021): 29–36. http://dx.doi.org/10.51749/injurlens.v1i1.7.
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Justice is an abstract idea and understanding the core concept of various types of justice will help scholars, lawyers and law enforcement to develop and use the theory for legislative drafting, judicial review, case review, in court defense, and legal research and writing. In this paper we discussed the essence of Rawls Justice, the implication and compared it to other theories of justice. Therefore this paper will focused on examining and reviewing John Rawls idea of Justice and how to implement it in society. The method used in this study is doctrinal legal research. The result of this study while we discussed that the three Rawls principles cannot be realized together because one principle collides with another. Rawls prioritizes that the principle of the equal liberty which is lexically maximized precedes the second and third principles. However we believe Justice as Fairness in action should not mean that there is equality but rather emphasizes the concept of balance for the law in providing justice.
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Takdir, Mohammad. "TRANSFORMASI KESETARAAN BURUH: STUDI KRITIS TEORI KEADILAN JOHN RAWLS." Jurnal Sosiologi Reflektif 12, no. 2 (April 1, 2018): 327. http://dx.doi.org/10.14421/jsr.v12i2.1430.
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This paper aims to change the laborers who are always seen as an underdeveloped and oppressed societies. In looking at the relations of laborers and employers, some people often use the paradigm of slavery rather than the humanitarian paradigm.This research used theory of justice John Rawls’s as an approach in fighting for labor rights in the works system in Indonesia. Justice for Rawlsm defined as a combination of freedom and equality. Rawlsian’s theory of justice often refereed to as “liberal equality”, which emphasizes the justice as fairness aspect. This theory of justice used to offer a new alternative in correcting earlier theories of justice, such as utilitarianism and institutionalism that are perceived as failing in reducing errors to the paradigm of labor. This study showed that injustice in a social structure of society is more due to the loss of deep empathy associated with the argument of equality as a keyword in the conception of justice. Rawls offers the concept of justice as fairness that should be the main foothold in the struggle for equality of laborers in various aspects, especially concerning the fulfillment of rights, obligations, and welfare of life.Artikel ini bertujuan untuk mengubah paradigma tentang buruh yang selalu dipandang sebagai sekelompok masyarakat yang terbelakang dan tertindas. Dalam memandang relasi buruh dan majikan, sebagian orang seringkali menggunakan paradigma perbudakan daripada paradigma kemanusiaan (humanitarian paradigm). Penelitian ini menggunakan teori keadilan John Rawls sebagai pendekatan dalam memperjuangkan hak-hak buruh dalam sistem kerja di Indonesia. Keadilan bagi Rawls, diartikan sebagai perpaduan antara kebebasan (freedom) dan kesamaan (fairness). Teori keadilan Rawlsian sering disebut dengan istilah “kesamaan-liberal”, yang menekankan pada aspek justice as fairness.Teori keadilan ini digunakan untuk menawarkan sebuah alternatif baru dalam mengoreksi teori-teori keadilan sebelumnya, seperti utilitarianisme dan institusionalisme yang dianggap gagal dalam mengurangi kesalahan terhadap paradigma buruh. Hasil Penelitian ini menunjukkan bahwa ketidakadilan dalam sebuah struktur sosial masyarakat lebih diakibatkan oleh hilangnya rasa empati yang mendalam terkait dengan argumen kesetaraan (equality) sebagai kata kunci dalam konsepsi keadilan. Rawls menawarkan konsep tentang justice as fairness yang harus menjadi pijakan utama dalam memperjuangkan kesetaraan buruh dalam berbagai aspek, terutama menyangkut pemenuhan hak, kewajiban dan kesejahteraan hidup.
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Brink, David O. "Rawlsian Constructivism in Moral Theory." Canadian Journal of Philosophy 17, no. 1 (March 1987): 71–90. http://dx.doi.org/10.1080/00455091.1987.10715901.
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Since his article, ‘Outline for a Decision Procedure in Ethics,’ John Rawls has advocated a coherentist moral epistemology according to which moral and political theories are justified on the basis of their coherence with our other beliefs, both moral and nonmoral (1951: 56, 61). A moral theory which is maximally coherent with our other beliefs is in a state which Rawls calls ‘reflective equilibrium’ (1971: 20). In A Theory of Justice Rawls advanced two principles of justice and claimed that they are in reflective equilibrium. He defended this claim by appeal to a hypothetical contract; he argued that parties in a position satisfying certain informational and motivational criteria, which he called ‘the original position,’ would choose the following two principles of justice to govern the basic structure of their society.
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Silva, Viturino Ribeiro da. "JOHN RAWLS: CONCEPÇÃO DE COOPERAÇÃO EQUITATIVA." Cadernos do PET Filosofia 4, no. 7 (September 18, 2013): 84–99. http://dx.doi.org/10.26694/cadpetfil.v4i7.1047.
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A cooperação equitativa é um conceito central da filosofia de John Rawls e possui uma estreita relação com as noções de racionalidade, razoabilidade e tolerância. Portanto, faz-se necessário ressaltar que tais temas são fundamentais para uma adequada compreensão da teoria rawlsiana de justiça. Rawls elege a justiça como virtude primária e princípio norteador na construção da sua teoria. Em virtude disso, a preocupação de Rawls é a resolução das desigualdades sociais que ocorrem nos sistemas políticos democráticos. A noção de justiça como equidade faz-se indispensável frente à necessidade de eleger a liberdade enquanto preocupação com o justo equilíbrio e ao “consenso nas sociedades plurais”. É a partir da concepção de cooperação equitativa que Rawls tenta resolver o impasse contemporâneo da convivência de diferentes doutrinas abrangentes razoáveis sejam elas, religiosas, filosóficas ou morais. Dessa forma, a teoria rawlsiana de justiça tem como proposta a “coexistência pacifica” ante essa pluralidade de doutrinas compreensivas. Assim posto, a justiça como equidade, pode plausivelmente, ser a forma mais viável de coexistência pacífica que agrupamentos sociais poderiam seguir ou se pautar. Sob essa ótica, acredita-se que a noção de cooperação equitativa rawlsiana será uma via de justiça que enfatiza os direitos individuais sem desmerecer aquilo que é próprio do coletivo. Abstract: Fair cooperation is a central concept of J. Rawls´s philosophy and keeps a close relationship with the the notions of rationality, reasonability, and tolerance. Thus it is important to claim that these notions are necessary for a correct comprehension of rawlsian theory of justice. Rawls claims justice as the primary virtue and main principle of his theory. The aim of Rawls is to solve the social inequalities that occur in democratic political systems. The concept of justice as fairness is essential before the need of electing the liberty as concerning to the just balance and to the “consensus in the plural societies”. By starting from the conception of fair cooperation Rawls tries to solve the contemporary problem of different comprehensive doctrines sharing the same political and social space, no matter they are religious, philosophical or moral ones. The rawlsian theory of justice claims to propose as “pacific cohabitation” among that plurality of comprehensive doctrines. In this way, justice as fairness may plausibility be the most viable form of pacific cohabitation that social groups can follow or be ruled. Under this perspective, we believe that the rawlsian concept of fair cooperation will be a way of justice that focus on individual rights without deprive the significance of collective. Keywords: Rawls, fair cooperation, original position, rationality, reasonability.
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Morris, Patricia McGrath. "The Capabilities Perspective: A Framework for Social Justice." Families in Society: The Journal of Contemporary Social Services 83, no. 4 (August 2002): 365–73. http://dx.doi.org/10.1606/1044-3894.16.
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The concept of social justice is deeply rooted in social work. The theoretical framework most often embraced by the profession is John Rawls' A Theory of Justice. However, like most frameworks it has limitations. This paper examines Rawls' social justice framework as interpreted by social work and offers an alternative, called the “capabilities” perspective, that emerged nearly a decade after Rawls' 1971 seminal work. Developed by welfare economist Amartya Sen and further articulated by political philosopher Martha Nussbaum, this perspective builds on Rawls' distributive justice approach and adds the dimensions of human dignity, self-determination, and well-being to its justice framework.
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Soleh, A. Khudori. "Mencermati Teori Keadilan Sosial John Rawls." ULUL ALBAB Jurnal Studi Islam 5, no. 1 (December 26, 2018): 175–92. http://dx.doi.org/10.18860/ua.v5i1.6152.
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Rawls' justice theory is based on three basic concepts: concept of property from John Locke, social contract from Rousseau, and imperative categories from Kant. This Rawls' justice conception itself emerges as a respond for social injustice in society as well as i nequitable behavior affected by the ethics of utilitarianism. Furthermore, according to Rawls, justice is fairness. The principles of justice are, (1) equal and maximum feasible liberty for all, (2) power and wealth to be distributed equally, except where inequalities; would work for the adage of all and where all would have equal opportunity to attain the higher position. The first principle supposes as permanent principle and, which cannot be interpreted. On the other hand, the second principle degrades two formulas: (a) everyone’s advantage (b) equally open. So forth, from formula (a) can be degraded two possibilities: principle of efficiency and principle of differentiation, whereas from formula (b) also can be degraded two possibilities: equality as careers open to talents and equality as equality of fair opportunity): Hencefonh, from possibility of (a) and (b) yielded four possibilities of justice interpretation: natural freedom, free equality, free aristocracy and the equality democratize.
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Binmore, Ken. "Justice as a Natural Phenomenon." Analyse & Kritik 28, no. 1 (January 1, 2006): 1–12. http://dx.doi.org/10.1515/auk-2006-0101.
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AbstractThis paper summarizes a theory of fairness that replaces the metaphysical foundations of the egalitarian theory of John Rawls and the utilitarian theory of John Harsanyi with evolutionary arguments. As such, it represents an attempt to realize John Mackie’s call for a theory based on the data provided by anthroplogists and the propositions proved by game theorists. The basic claim is that fairness norms evolved as a device for selecting one of the infinity of efficient equilibria of the repeated game of life played by our prehuman ancestors.
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Masoud, Najeb. "John Rawls Theory of Justice: Lessons for Eastern Libya." INTERNATIONAL JOURNAL OF MANAGEMENT & INFORMATION TECHNOLOGY 10, no. 7 (September 30, 2015): 2293–303. http://dx.doi.org/10.24297/ijmit.v10i7.594.
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Libya is a developing country and it has a unique culture, as any other country, with a significant position as the second largest oil producer in Africa. It has experienced dynamic changes over a short period of time. The aim of this study is to investigate the collapse of Gadhafi’s regime in Libya has opened up space for new regional tensions over greater economic power and political representation, with hydrocarbon resources often used as a bargaining chip. There have been severe tensions surrounding the possible relocation of the headquarters of the National Oil Corporation (NOC) from Tripoli to Benghazi. The excessive oil profits are being taken away by foreign oil companies. Apart from that the foreign oil companies collude with corrupt government officials to disobey environmental laws. In the light of these problems, the thesis argued that Libya’s oil resource is nothing but a curse and not a blessing. The situation has gone from bad to worse because too much emphasis has been placed on long term measures instead of short-term solutions. This is not more than scratching the surface while the substance of the problem is left untouched.To achieve the aim and particular objectives of the study it was necessary to utilize more than one research method. Firstly, a descriptive method is used to provide an overview of accounting and its environment in a developing country, and the economic, social and political environment in Libya. Secondly, we choose John Rawls method of justice because it is designed to provide proposals which people cannot reasonable reject if they are committed to advance the welfare of everyone. In particular, it seeks to map the current idea which will be to develop short-term measures that no member of the current conflicts can reasonably object.The content analysis showed that the Libyan government can approach the Eastern Libya oil crisis in a short-term course. The study argued that short-term justice will help to provide the immediate needs of tens of millions of neglected and impoverished citizens of Eastern Libya region in the meantime while the government continue to work on long-term solutions to her problems. The findings from the method of justice as propounded by John Rawls to produce specific short-term solutions that will solve the problem of economic injustice, political marginalization, social conflicts, and revenue distribution imbroglio.
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Farias, Athena De Albuquerque. "John Rawls' Theory of Justice Applied to Sustainable Development." Amadeus International Multidisciplinary Journal 4, no. 8 (February 28, 2020): 38–49. http://dx.doi.org/10.14295/aimj.v4i8.103.
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Sustainable development is a systemic concept, which aims at global development together with the concern with the preservation of nature. This study aims to apply the Rawlsian Theory into sustainable development. Considerations seems to allow that, with the collaboration of society in an egalitarian and cooperative way, it is possible to mitigate or overcome existing environmental challenges. The present study it presents a new aspect capable of helping in the solution and management of environmental issues currently faced globally. Keywords: Sustainable development; John Rawls; Global challenges.
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Wolfe, Christopher James, and Jonathan Polce. "A Response to John Rawls’s Critique of Loyola on the Human Good." International Philosophical Quarterly 58, no. 3 (2018): 331–42. http://dx.doi.org/10.5840/ipq2018524113.
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In this paper we shall consider whether John Rawls’s treatment of Ignatius of Loyola is a fair one. Rawls claims in A Theory of Justice that Catholic theology (and Ignatius’s theology in particular) aims at a “dominant end” of serving God that overrides other moral considerations. Rawls argues that dominant end views lead to a disfigured self and a disregard for justice. We do not question Rawls on the normative issue of whether dominant end conceptions are untenable, but rather on his factual claim that Ignatian spirituality and Catholic theology in general presupposes a dominant end view as he defines it. The Loyola whom Rawls attacks in Theory of Justice is a straw-man. Ignatian spirituality and Catholic theology in general embraces something closer to an inclusive end view, since it argues that several different ways of virtuous living can lead to happiness.
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Sari, Cut Maya Aprita. "Rawls’s Theory of Justice and its Relevance in Analyzing Injustice on Ethnic Phenomenon." Journal of Ethnic and Cultural Studies 7, no. 3 (September 4, 2020): 210. http://dx.doi.org/10.29333/ejecs/497.
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The theory of justice explained by John Rawls is often used by researchers in a limited way and only to explain the problem of economic inequality which in turn raises conflict in society. Whereas, the theory of justice proposed by Rawls is very complex and comprehensive. Not only able to explain injustice in an economic context, precisely the Rawls theory of justice can be used to analyze the issue of ethnic injustice both in various aspects. By using a qualitative method based on literature review this paper aims to explore Rawls's theory of justice and its relevance in Analyzing Injustice on Ethnic Phenomenon. Finally, this paper also provide the recommendations to researchers who are concerned with the issue of ethnic conflict to be able to use Rawls's theory of justice as an alternative analysis tool capable of explaining injustice in ethnic issues.
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Miklaszewska, Justyna, and Paweł Janowski. "Libertarian Justice." Civitas. Studia z Filozofii Polityki 11 (January 30, 2009): 201–19. http://dx.doi.org/10.35757/civ.2009.11.10.
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An article describes liberal theories of justice presented by John Rawls and Robert Nozick. Both of these competing liberal theories, Rawls’s and Nozick’s, share a similar rationalist approach. Both philosophers start out with assumptions about human nature and from there proceed to deduce a theory of justice upon which they in turn base their vision of the perfect liberal State. For Rawls, this is a welfare State, whereas in Nozick’s theory it is a State which does not interfere in economics. On the one hand, a Platonic influence with a utopian mindset can certainly be detected here. On the other hand, contemporary American society is a point of reference for both theories. However, Rawls attempts to bring this perfect, universal model of the State closer to reality and to embody it in a liberal constitutional democracy in which human rights are protected (especially in his later works), whereas Nozick adheres to the general utopian formula. An examination of his theory shows that justice cannot be reconciled with the ideal of a minimal State and that attempts to apply the principles of justice actually reveal the defects of his theoretical approach.
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Silveira, Denis Coitinho. "APRESENTAÇÃO – DOSSIÊ RAWLS." Revista Dissertatio de Filosofia 34 (January 1, 2011): 11. http://dx.doi.org/10.15210/dissertatio.v34i0.8693.
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A edição especial da Revista Dissertatio pretende refletir sobre a importância da filosofia moral e política de John Rawls no cenário filosófico atual no ano em que sua obra mais conhecida, A Theory of Justice (TJ), completa quarenta anos. Esta data comemorativa é apenas um pretexto para uma avaliação integral do projeto de Rawls, o que inclui obras posteriores, como, por exemplo, Political Liberalism (PL) e The Law of Peoples (LP). Os artigos aqui reunidos procuram tematizar tanto a estrutura quanto o conteúdo da teoria da justiça como equidade (justice as fairness), avaliando atentamente as suas virtudes e, também, as suas fraquezas
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Rooney, Patrick M. "Labor Self-Management: Is It Consistent With Rawls?" Journal of Applied Business Research (JABR) 2, no. 4 (November 1, 2011): 49. http://dx.doi.org/10.19030/jabr.v2i4.6558.
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Is labor self-management (LSM) an element of a just society? The goal of this essay is to succinctly delineate John Rawls scheme of justice and to demonstrate how LSM is consistent with Rawls ethical system and criteria. In fact, LSM will be shown to be superior to conventional hierarchical firmsfrom both an efficiency perspective and as measured by Rawls ethical criteria. Rawls A Theory Of Justice (1971) was selected as the benchmark because it is arguably the most widely cited and discussed ethical explanation for democratic capitalism.
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Hasanuddin, Iqbal. "Keadilan Sosial: Telaah atas Filsafat Politik John Rawls." Refleksi 17, no. 2 (December 27, 2018): 193–204. http://dx.doi.org/10.15408/ref.v17i2.10205.
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Makalah ini bertujuan untuk menjelaskan Teori Keadilan dalam pandangan John Rawls sebagaimana tertuang di dalam bukunya, A Theory of Justice (1971). Penjelasan dimaksud terkait dengan asumsi-asumsi falsafi yang melatarbelakangi gagasan Rawls tentang keadilan sebagai fairness, yaitu: pandangannya tentang person moral yang rasional, bebas dan setara sebagai titik-tolak bagi filsafat moral dan filsafat politik.
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Brown, Chris. "John Rawls, “The Law of Peoples,” and International Political Theory." Ethics & International Affairs 14 (March 2000): 125–32. http://dx.doi.org/10.1111/j.1747-7093.2000.tb00058.x.
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John Rawls is the most influential English-language political philosopher of the second half of the twentieth century – indeed, perhaps since John Stuart Mill. His influence rests partly on the very format of his masterwork, A Theory of Justice. But Theory is a flawed and incomplete masterpiece, and the “Rawls industry” that has developed around his work has been stimulated by these imperfections. Indeed, Rawls himself has corrected and elaborated upon his original formulations in a series of essays compiled in Political Liberalism and his recent Collected Papers. One of the most controversial features of Theory concerns its handling of international issues; Rawls turned to this question explicitly in an Amnesty International Lecture of 1993, “The Law of Peoples” (published in his Collected Papers), which he has now extended into a monograph with the same title. The latter is the main focus of this essay, which also includes a sketch of Rawls's project as a whole as a necessary preliminary.
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Thomas, Alan. "Rawls and political realism: Realistic utopianism or judgement in bad faith?" European Journal of Political Theory 16, no. 3 (April 15, 2015): 304–24. http://dx.doi.org/10.1177/1474885115578970.
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Political realism criticises the putative abstraction, foundationalism and neglect of the agonistic dimension of political practice in the work of John Rawls. This paper argues that had Rawls not fully specified the implementation of his theory of justice in one particular form of political economy then he would be vulnerable to a realist critique. But he did present such an implementation: a property-owning democracy. An appreciation of Rawls s specificationist method undercuts the realist critique of his conception of justice as fairness.
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Silveira, Denis Coitinho. "Posição original e equilíbrio reflexivo em John Rawls: o problema da justificação." Trans/Form/Ação 32, no. 1 (2009): 139–57. http://dx.doi.org/10.1590/s0101-31732009000100009.
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O objetivo deste artigo é estabelecer algumas considerações sobre o papel dos procedimentos de posição original e equilíbrio reflexivo na teoria da justiça como equidade de John Rawls, nas obras A Theory of Justice, Political Liberalism e Justice as Fairness: A Restatement. Eu pretendo mostrar que Rawls faz uso de um modelo coerentista-pragmático de justificação dos princípios de justiça em um âmbito público, que é não-fundacionalista em razão da interconexão entre estes procedimentos.
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Mutar, Shtewi Abd. "Justice in Western Political Thought (John Rawles model)." Tikrit Journal For Political Science, no. 16 (August 26, 2019): 304. http://dx.doi.org/10.25130/poltic.v0i16.155.
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John Rawls is one of the most prominent Western philosophers of contemporary political thought in the 20th century. Through his writings he tried to establish the foundations on which the theory of justice was built in practice and in order to achieve and establish the foundations of justice among peoples. Justice is one of the most important values of civil society, The conflicts of individuals in all their colors and controls the laws of civil society and the construction of the theory is consistent with the results of the public beliefs of what is fair and what is not fair and makes this theory a pattern stands on what is said by the doctrine of public utility and the consequences of a process that can serve as a framework for social life valid and John Rawls believes that justice is the first virtue of social institutions, as is the truth of intellectual systems. Whatever the theory is elegant and economical, it has to be rejected if it is not so honest. The rules and institutions, however efficient and well-formed, must be reformed or revoked if they are unfair.
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Silveira, Denis Coitinho. "EPISTEMOLOGIA MORAL COERENTISTA EM RAWLS." Revista Dissertatio de Filosofia 34 (January 1, 2011): 161. http://dx.doi.org/10.15210/dissertatio.v34i0.8700.
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Meu principal objetivo neste artigo é analisar o problema da justificação moral para John Rawls a partir dos textos A Theory of Justice (TJ, IX, § 87), Political Liberalism (PL III, § 2), Justice as Fairness: A Restatement (JF I, § 9), The Law of Peoples (LoP I, § 1), “Outline of a Decision Procedure for Ethics” (ODPE), “The Independence of Moral Theory” (IMT), “Justice as Fairness: Political not Metaphysical” (JFPnM). Minha intenção é a de caracterizar a teoria da justiça como equidade como um sistema coerentista de justificação que conta com uma epistemologia coerentista holística, uma teoria do contrato social que introduz uma ontologia social e uma estratégia pragmatista na teoria contratualista. No escopo deste trabalho, analisarei as características da epistemologia coerentista holística pressuposta e de como ela resolve os problemas de regresso epistêmico, dogmatismo, dualismo, assimetria e circularidade.
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Park, JuHan. "John Rawls’s Theory of Justice and Main Directions of Sport Policy." Journal of Korean Society of Sport Policy 16, no. 1 (February 28, 2018): 91–101. http://dx.doi.org/10.52427/kssp.16.1.6.
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Alwino, Alfensius. "Diskursus Mengenai Keadilan Sosial: Kajian Teori Keadilan dalam Liberalisme Locke, Persamaan Marx, dan 'Justice as Fairness' Rawls." MELINTAS 32, no. 3 (September 6, 2017): 309. http://dx.doi.org/10.26593/mel.v32i3.2696.309-328.
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Through the history of philosophy, the theme of justice has become a very important topic. Thinkers of the theories such as utilitarianism, intuitionism, eudaimonism, perfectionism, liberalism, communitarianism, and socialism have discussed the theme. As French philosopher Alain Badiou has pointed out, the central of political studies from the time of Plato to the present day is justice. The question is what is justice? For John Rawls, justice is the supreme virtue of human. In <em>A Theory of Justice</em>, Rawls asserts that justice is the first priority in social institutions, as is truth in the system of thought. A theory, however elegant and economical, must be rejected or revised if it is not true, so the laws and institutions, however efficient and neat, must be reformed or removed if it is unfair. Rawls criticizes the theory of justice in Lockean liberalism and Marxian socialism. Both theories of justice are very strong colouring the landscape of debate on the roots of thinking about justice. For Rawls, liberalism that accentuates basic freedoms can create inequality between people who have better abilities with less fortunate people. Similarly, socialism which accentuates equality ignores basic freedoms. The two theories of justice are considered ideological in the sense that there are hidden interests behind the jargons of freedom and equality. Rawls then develops an abstract theory of justice, in which the participants depart from a veil of ignorance, so that they are free of any interest and ambition. Here they might build a cooperative contract in a society governed by the principles of justice.
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Pereira, Elaine Lucio. "DEMOCRACIA DELIBERATIVA DE RAWLS E HABERMAS." POLÊM!CA 19, no. 2 (December 17, 2019): 01–22. http://dx.doi.org/10.12957/polemica.2019.47376.
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Resumo: O presente trabalho pretende estabelecer uma analogia entre as teorias democráticas deliberativas de John Rawls e Jürgen Habermas, por meio de uma análise comparativa. As concepções formuladas pelos dois expoentes teóricos sobre o tema buscam equacionar o pluralismo político com diferentes justificativas. O tema foi eleito em razão da importância de discussão das fontes de legitimação dos Estados democráticos. Enquanto Rawls propõe uma democracia substantiva, Habermas defende a procedimental. O objetivo é traçar, em linhas gerais, as teorias de ambos, sem exposição de juízo de valor entre elas, e destacar seus pontos de convergência e os antagônicos. O método utilizado foi a pesquisa bibliográfica dedutiva, tendo como base algumas das principais obras dos autores, além de obras e artigos de seus comentadores O artigo aborda, em primeiro lugar, a Teoria da Justiça como Equidade, de Rawls, com a retomada da teoria contratualista com peculiaridades; a posição original e o véu da ignorância; o consenso sobreposto e a razão pública e os princípios da justiça. Em um segundo momento, é exposta a democracia procedimental de Habermas, o agir comunicativo e a esfera pública, a equiprimordialidade entre autonomia pública e privada e a Teoria Discursiva do Direito. Por fim, salientam-se os principais pontos de convergência, bem como as divergências, enfatizando-se a importância da democracia deliberativa nos países democráticos.Palavras-chaves: Democracia Deliberativa. Pluralismo Político. Justiça como Equidade. Esfera Pública. Abstract: This works aim to establish an analogy between Deliberative Democratic Theory from John Rawls and Jürgen Habermas through a comparative analysis. The conceptions developed by these two exponents theoreticians seek to give some thoughts to political pluralism using different justifications. This theme was chosen in order to feed into the discussion on the importance of the legitimacy of the Democratic State. John Rawl’s theory sets out substantive democracy, whereas Habermas proposes the procedural one. This paper attempts to outline both theories, without making value judgments, however it intends to highlight points of convergence and divergence. The method used was the deductive bibliographic research relaying on major works from these two authors and on writings an articles from their commentators. In an attempt to shed some light on the debate, primarily this paper discusses Rawl’s Theory os Justice as Equity from the point of view of Contractual Theory and its specials characteristics, the original position and the veil of ignorance, public reason and principles of justice. In a second moment, it presents Habermas Procedural Theory, communicative action, public sphere, equiprimordiality between public and private autonomy and Law Discursive Theory. Lastly, this works draws attention to the main points of agreement as well as disagreements emphasizing the importance of the deliberative democracy in democratic countries.Keywords: Deliberative Democracy. Political Pluralism. Justice as Equity. Public Sphere.
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Kraus, Jody S. "POLITICAL LIBERALISM AND TRUTH." Legal Theory 5, no. 1 (March 1999): 45–73. http://dx.doi.org/10.1017/s135232529950102x.
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Every theory of justice requires a first-order theory specifying principles of justice, and a second-order view explaining why those principles constitute the correct principles of justice. According to John Rawls, political liberalism is committed to the two principles of justice specified in its first-order theory, “justice as fairness.” Justice as fairness, according to Rawls, in turn presupposes the second-order view that justice is a political conception. A political conception of justice treats the principles derived from the fundamental ideas in the public political culture as the correct principles of justice. Political liberalism, however, nowhere offers a defense of the view that justice is a political conception. Indeed, it even strives to avoid the admission that it presupposes that justice is a political conception by stating only that it uses a political conception of justice, while allowing that justice might not actually be a political conception. As to the truth of its second-order presupposition, political liberalism chooses to remain agnostic. Rawls claims that political liberalism has no choice at all. To do otherwise, he argues, would lead to an internal contradiction.
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Lima, Rafael Soares de, and Murilo Chaves Vilarinho. "POLÍTICAS PÚBLICAS EDUCACIONAIS À LUZ DA TEORIA DA JUSTIÇA DE JOHN RAWLS." Revista de Políticas Públicas 25, no. 1 (July 11, 2021): 449. http://dx.doi.org/10.18764/2178-2865.v25n1p449-463.
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Segundo John Rawls, uma sociedade justa é aquela em que há garantia da liberdade individual e da promoção e distribuição equitativa de oportunidades e recursos. O presente artigo objetiva abordar os princípios da justiça como equidade, em Rawls, enquanto instrumentos para a reflexão acerca das políticas públicas educacionais no Brasil, em especial o Plano Nacional de Educação (PNE). Metodologicamente, o estudo se baseia em pesquisa exploratória, bibliográfica e análise documental. Como resultados, identifica correlações entre os objetivos do PNE, a manutenção das liberdades iguais e a maximização das expectativas dos menos favorecidos, bem como limitações em relação à distribuição equitativa de oportunidades de ocupação, no âmbito da estrutura básica da sociedade, com atenção especial para a educação.EDUCATION POLICY ACCORDING TO JOHN RAWLS’ THEORY OF JUSTICEAbstract According to John Rawls, a just society is one in which individual freedom and the promotion and equitable distribution of opportunities and resources are guaranteed. The present article aims to address the principles of justice as equity, in Rawls, as instruments for reflection on educational public policies in Brazil, especially the National Education Plan (PNE). Methodologically, the study is based on exploratory research, literature and document analysis. As a result, it identifies correlations between the objectives of the PNE, the maintenance of equal freedoms and the maximization of the expectations of the less fortunate, as well as limitations regarding the equitable distribution of occupation opportunities, within the basic structure of society, with special attention to the education.Keywords: Education. Public Policies. Theory of Justice. John Rawls.
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Gauthier, David. "Morality, Rational Choice, and Semantic Representation." Social Philosophy and Policy 5, no. 2 (1988): 173–221. http://dx.doi.org/10.1017/s026505250000011x.
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(1) In his recent paper, “Justice as Fairness: Political not Metaphysical,” John Rawls makes use of a footnote to disown what to many readers must have seemed one of the most striking and original underlying ideas of his theory of justice, that it “is a part, perhaps the most significant part, of the theory of rational choice.” That Rawls should issue this disclaimer indicates, at least in my view, that he has a much clearer understanding of his theory, and its relationship to rational choice than he did at the time that he wrote A Theory of Justice. As I note in Morals by Agreement (pp.4–5), Rawls does not show that principles of justice are principles of rational choice. Hence, in appropriating the idea, I can claim diat I am undertaking a pioneering enterprise. No doubt Thomas Hobbes would have undertaken it had the resources of the theory of rational choice been at his disposal, but I do not intend to pursue counterfactuals in a search for historical antecedents. Moral theory as rational choice theory is, I claim, a new venture.
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Langis, Georges. "Allocation universelle et justice sociale." Les Cahiers de droit 37, no. 4 (April 12, 2005): 1037–51. http://dx.doi.org/10.7202/043418ar.
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Le texte qui suit est une étude critique de la proposition d'une allocation universelle comme revenu de citoyenneté faite par Philippe Van Parijs. Cette proposition est analysée dans la perspective de la théorie de la justice de John Rawls. L'étude montre qu'une telle allocation est contraire à la justice sociale, telle que la conçoit Rawls, sur la base du fait qu'elle crée une situation sociale qui, non seulement ne se prête pas à la réalisation de la justice comme il la conçoit dans A Theory of Justice (1971), mais engendre une situation qui la rend impossible. Cette impossibilité repose sur le non-respect de la participation des individus à la production sociale qui est nécessaire selon une conception de la société comme organisation de coopération sociale et également selon la tradition contractualiste à laquelle se sont intéressés Locke, Rousseau et Kant et que Rawls reprend à son compte.
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Ikkos, George, Jed Boardman, and Tony Zigmond. "Talking liberties: John Rawls's theory of justice and psychiatric practice." Advances in Psychiatric Treatment 12, no. 3 (May 2006): 202–10. http://dx.doi.org/10.1192/apt.12.3.202.
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Scarcity of resources compared with need results in resource-allocation decisions that will have a beneficent effect on some clinical populations and will be detrimental to others. Political philosophy, through theories of social justice, aims to establish generally applicable principles to guide such decision-making. We introduce here the work of the foremost liberal political philosopher of the second half of the 20th century, John Rawls. As well as having implications for resource allocation, John Rawls's work is of relevance to law and ethics in clinical practice, especially for psychiatrists, who often work with vulnerable, disadvantaged and stigmatised people.
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Browne, Alister, Terry Anderson, Don Brown, Carson Cooledge, Bonnie Leal, Dan McDonald, and Marcy Saxe-Braithwaite. "How to Make Allocation Decisions: A Theory and Test Questions." Healthcare Management Forum 18, no. 1 (April 2005): 32–33. http://dx.doi.org/10.1016/s0840-4704(10)60302-x.
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Hospital administrators are regularly faced with having to cut patient services. Such decisions are essentially questions of distributive justice, and administrators may welcome some guidance. We begin with a key idea from the most influential theory of justice of our times, that of John Rawls, and generate from it a series of test questions against which the ethical dimensions of allocation decisions can be judged.
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Gray, Kevin W. "The Scope of the Global Institutional Order: Can Pogge Survive Cohen’s Critique of Rawls?" De Ethica 2, no. 2 (September 28, 2015): 19–34. http://dx.doi.org/10.3384/de-ethica.2001-8819.152223.
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In this paper, I develop a critique of Thomas Pogge”s attempt in Realizing Rawls to expand the scope of the Original Position. I argue that Pogge is guilty of assuming the same arbitrary boundary between public and private behaviours made by Rawls. To actualize this critique, I take G. A. Cohen’s critique of John Rawls, found in its fullest form in Rescuing Justice and Equality, alongside Thomas Pogge”s attempt, in Realizing Rawls, to expand the scope of the Original Position. Cohen argues that the boundary Rawls wishes to draw between the public and private cannot be coherently maintained in the application of the Difference Principle. I argue that if this claim is true, then Pogge”s attempt to expand the scope of Rawls” Theory of Justice to the international arena is actually considerably more radical than Pogge intended. Not only do we need to worry about the justice of institutions in international law, but we now need to worry about the justice of individual actions inside a system of global justice. I conclude by considering some objections against Cohen”s, and thus, my position.
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Levy, Denise L. "Social Justice and Lesbian Feminism: Two Theories Applied to Homophobia." Advances in Social Work 8, no. 2 (November 30, 2007): 319–27. http://dx.doi.org/10.18060/210.
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Trends in contemporary social work include the use of an eclectic theory base. In an effort to incorporate multiple theories, this article will examine the social problem of homophobia using two different theoretical perspectives: John Rawls’ theory of social justice and lesbian feminist theory.Homophobia, a current social problem, can be defined as “dislike or hatred toward homosexuals, including both cultural and personal biases against homosexuals” (Sullivan, 2003, p. 2). Rawls’ theory of justice and lesbian feminist theory are especially relevant to the issue of homophobia and provide a useful lens to understanding this social problem. In this article, these two theories will be summarized, applied to the issue of homophobia, and compared and contrasted based on their utility.
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Ferreira, Lusia Ribeiro, Anderson Betti Frare, Débora Gomes de Gomes, Flávia Regina Czarneski, and Márcia Bianchi. "Effect of Affirmative Actions on Student Permanence at a Brazilian Federal University." Revista Facultad de Ciencias Económicas 28, no. 1 (June 30, 2020): 123–43. http://dx.doi.org/10.18359/rfce.4669.
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The study aims to identify the Affirmative Actions (AAS) promoted among students of business programs at a Brazilian federal university and analyze whether, in the students’ opinion, they meet the fundamental assumptions of the theory of justice. The documentary survey of AA examines student housing, financial aid for student parents, food, transport, permanence, and pedagogical support. Sixty-two respondents took part in the survey. The results show that personal factors, especially those of a psychological nature, adversely affect the permanence and performance of university students. Considering the students’ perception of Rawl’s “equal liberty” and equality of opportunity, the university’s AAS are understood to reflect the assumptions of John Rawls’ theory of justice.
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MENDUS, SUSAN. "The Importance of Love in Rawls's Theory of Justice." British Journal of Political Science 29, no. 1 (January 1999): 57–75. http://dx.doi.org/10.1017/s0007123499000034.
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In Part III of A Theory of Justice John Rawls asks whether we can show that the disposition to act justly is congruent with the good of the agent who cultivates it. His answer to the problem of congruence has been widely criticized, and Rawls himself now seems to think that this part of A Theory of Justice is defective because the Kantian interpretation implies a comprehensive conception of the good. This article questions that conclusion, and aims to show how the analogy between love and justice can be developed in a way which ensures congruence without implying comprehensiveness. The case of love provides a sense in which our good is neither a function of immediate desires, nor something entirely independent of desire. By showing how congruence is possible it answers the motivational question which lies at the heart of Part III and also promises a richer understanding of what is involved in cultivating the disposition to justice.
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Hutchens, Benjamin Coy. "Ricoeur’s Rawls: Constitutive Antecedence and Reflective Equilibrium." Études Ricoeuriennes / Ricoeur Studies 11, no. 1 (July 22, 2020): 130–43. http://dx.doi.org/10.5195/errs.2020.388.
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This article aims to stimulate dispute about the justification of Paul Ricœur’s hermeneutic reading of John Rawls. Offering a close, methodically point-for-point textual engagement, I shall propose that Ricœur’s misreading of certain hermeneutic circularities in Rawls is owed to some confusion about the role of the procedural nature of Rawls’ theory. Generally speaking, the problems with Ricœur’s interpretations center on the question of whether there is something “pre-understood” within the formal theoretical understanding of the procedural theory of justice and the substantive convictions and judgments that figure within the reflective equilibrium of deliberations about the terms of justice. Arguably, Ricœur has not made a satisfactory case that the difference and liberty principles are considered convictions that anticipate their discovery and establishment. Ultimately, Ricœur has not demonstrated that there is a single presuppositional form that renders Rawls’ procedure self-defeating. Instead, he has proposed to us several potential forms of damaging presupposition, each of which is based on a questionable reading of Rawls’ text.
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Titahelu, Juanrico A. S., Irwansyah Irwansyah, Hamid Awaludin, and Muhammad Ashri. "Strengthening Pela-Gandong Alliance Based on John Rawls’ Theory of Justice." Hasanuddin Law Review 1, no. 3 (December 31, 2015): 417. http://dx.doi.org/10.20956/halrev.v1i3.119.
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Pela-Gandong could be seen as an alliance among two or more villages in Central Maluku territory. Pela-Gandong, besides as brotherhood and friendship among them,this alliance also shared common purpose of cooperation and collective security. Conflict in the beginning of 1999 draws up public attention to the effectiveness of the principles which contains in pela-gandong alliance. Important question come forward because of the plurality condition among current Indonesian society. Should pela-gandong principles nowadays, still playing role to develope social, economy and cultural life of Maluku traditional society? The purpose of this writings is to find out the weaknesses of pela-gandong alliance(s). Based on this, it should offers some suggestion how to strengthening the principles of pela-gandong alliance into the state and the social life in Indonesia.
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Titahelu, Juanrico A. S., Irwansyah Irwansyah, Hamid Awaludin, and Muhammad Ashri. "Strengthening Pela-Gandong Alliance Based on John Rawls’ Theory of Justice." Hasanuddin Law Review 1, no. 3 (December 31, 2015): 417. http://dx.doi.org/10.20956/halrev.v1n3.119.
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Pela-Gandong could be seen as an alliance among two or more villages in Central Maluku territory. Pela-Gandong, besides as brotherhood and friendship among them,this alliance also shared common purpose of cooperation and collective security. Conflict in the beginning of 1999 draws up public attention to the effectiveness of the principles which contains in pela-gandong alliance. Important question come forward because of the plurality condition among current Indonesian society. Should pela-gandong principles nowadays, still playing role to develope social, economy and cultural life of Maluku traditional society? The purpose of this writings is to find out the weaknesses of pela-gandong alliance(s). Based on this, it should offers some suggestion how to strengthening the principles of pela-gandong alliance into the state and the social life in Indonesia.
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Farfán Moreno, William. "La propuesta filosóficopolítica de John Rawls en el marco de The Law of Peoples." Magistro 3, no. 6 (December 15, 2009): 119. http://dx.doi.org/10.15332/s2011-8643.2009.0006.08.
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Antes de abordar cualquiera de las problemáticas que surgen en la obrade John Rawls –The Law of Peoples–, es imprescindible comprender variosde los constructos que emplea el filósofo norteamericano en su propuestafilosófico-política desde A Theory of Justice hasta Political Liberalism.Los constructos son el procedimiento que asegura una convivencia políticaya sea entre ciudadanos, como lo propone Rawls en A Theory of Justice y locomplementa luego en Political Liberalism, o entre naciones a través de supropuesta en The Law of Peoples. Por lo tanto, el objetivo de este documentoes realizar una reconstrucción de tales constructos dentro de la propuestanormativa con la intención de plantear los problemas que surgen al interiordel derecho de gentes “rawlsiano”.
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Kavka, Gregory S. "Rationality Triumphant: Gauthier's Moral Theory." Dialogue 32, no. 2 (1993): 347–57. http://dx.doi.org/10.1017/s0012217300014487.
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Among major contractarian theorists, David Gauthier has the most ambitious philosophical aims. John Rawls has recently made clear that his theory of justice is not intended to provide a timeless and culturally invariant account of justice derived from the theory of rational choice. Yet Gauthier, in his rightly acclaimed and widely influential writings, attempts to provide just such an account of morality and distributive justice. With this new publication of a collection of his most important articles from the past two decades following, by four years, the appearance of his systematic treatise on ethics (Morals by Agreement) we are now in a good position to assess Gauthier's moral theory.
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Edor, Edor J. "John Rawls’s Concept of Justice as Fairness." PINISI Discretion Review 4, no. 1 (December 2, 2020): 179. http://dx.doi.org/10.26858/pdr.v4i1.16387.
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John Rawls's theory of Justice is one of the most influential conceptions of justice. Scholars have continued to study it to understand the principles in the formation and to further frame it in the context of contemporary situations. This paper contributes to the ongoing discussion by presenting Rawls’ concept of “justice as fairness” as it evolved from the traditional conception of justice to the modern-shift in the concept. The paper also examines Rawls’s concept of justice as fairness, and it focuses on analyzing or studying the concept of justice as fairness in terms of the principles used in its formulations. Several criticisms developed by political philosophers to critique the idea were examined. In conclusion, it was argued that Rawls's invention of the veil-of-ignorance for the original position has affected the theory negatively.
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Martínez de Pisón Cavero, José María. "Una lección sobre la justicia como equidad de John Rawls." Revista Electrónica de Derecho de la Universidad de La Rioja (REDUR), no. 18 (December 15, 2020): 3–76. http://dx.doi.org/10.18172/redur.4915.
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John Rawls es uno de los más notables y controvertidos pensadores de la segunda mitad del siglo XX. Su libro A Theory of Justice (1971) ha revitalizado la reflexión moral y política al tratar y analizar conceptos y cuestiones tan relevantes como la noción de justicia, de igualdad, de libertad, un modelo de sociedad democrática pluralista y tolerante, la desobediencia civil y la objeción de conciencia, etc. La influencia de Rawls como representante del “igualitarismo liberal” en el actual panorama del pensamiento político es, pues, considerable, sobre todo a partir de su proyecto de releer todas estas cuestiones guiado por clásicos tan renombrados como J. Locke, J. J. Rousseau e I. Kant. No debe extrañar por ello que haya sido objeto de numerosos comentarios.
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Singer, Abraham. "There Is No Rawlsian Theory of Corporate Governance." Business Ethics Quarterly 25, no. 1 (January 2015): 65–92. http://dx.doi.org/10.1017/beq.2015.1.
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ABSTRACT:The major aim of this article is to show that John Rawls’s theory of justice cannot be applied effectively to questions of business ethics and corporate governance. I begin with a reading of Rawls that emphasizes both the critical and pragmatic nature of his theory. In the second section I look more closely at the notion of society’s “basic structure” and its place within Rawls’s theory. In the third section, I argue that “the corporation” cannot be understood as part of this basic structure and is not, therefore, a subject of justice for Rawls or his interpreters. Finally, I show that Rawls’s inability to speak to the corporation is a weakness, regardless of one’s particular view on the corporation. I conclude by considering what Rawls’s theory helps us to understand about the problems involved in integrating corporate governance, business ethics, and political philosophy.
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Valencia García, Duvan Fernando. "La justicia ¿en qué sociedad política?" Prometeica - Revista de Filosofía y Ciencias, no. 19 (August 18, 2019): 31–44. http://dx.doi.org/10.34024/prometeica.2019.19.1709.
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Desde que John Rawls publicó A theory of justice (1971), se han suscitado numerosas discusiones sobre la posibilidad de aplicar los principios de la justicia en sociedades políticas no democráticas. Los cuestionamientos que recibe Rawls sobre postulados como la posición original, el velo de la ignorancia, la justicia distributiva, el papel de la intervención estatal y la posibilidad de una sociedad política igualitaria, hacen pensar que el constructivismo rawlsiano, no aporta elementos suficientes para la aplicabilidad de la justicia en cualquier sociedad política, antes bien, parece a ver sido pensada para sociedades políticas democráticas. Este artículo destaca la importancia que tiene el pensamiento de Rawls para la construcción de cualquier teoría de la justicia, y el lugar que esta tiene en la reflexión de la filosofía política, orientada a concebir la justicia como una virtud política indispensable para la garantizar y consolidar los principios de la sociedad política.
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McKenna, Edward, Maurice Wade, and Diane Zannoni. "Keynes, Rawls, Uncertainty, and the Liberal Theory of the State." Economics and Philosophy 4, no. 2 (October 1988): 221–41. http://dx.doi.org/10.1017/s0266267100001061.
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What role, if any, should the government perform in a society? Two very different answers to this question have been provided by John Rawls and Robert Nozick. For Rawls, the government plays an important role in ensuring that the principles of justice are realized in the workings of society. For Nozick (1974), the role of government is limited to that of providing protection. The debate over these two views has led to the questioning of the entire liberal doctrine, a questioning that has taken place not only within intellectual circles, but also within the society at large.
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Kogelmann, Brian. "Kant, Rawls, and the Possibility of Autonomy." Social Theory and Practice 45, no. 4 (2019): 613–35. http://dx.doi.org/10.5840/soctheorpract2019123173.
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One feature of John Rawls’s well-ordered society in both A Theory of Justice (TJ) and Political Liberalism (PL) is that citizens in the well-ordered society, when adhering to the principles of justice governing that society, realize their full autonomy. This notion of full autonomy is explicitly Kantian. This constancy, I shall argue, raises problems. Though the model of the well-ordered society presented in TJ is arguably consistent with Kant’s notion of autonomy, the model of the well-ordered society presented in PL is not. The problem is that in the well-ordered society of PL people’s reasons for complying with the principles of justice are overdetermined in a problematic way. This raises the interesting question of acting from overdetermined motives in Kant’s system of ethics. In this paper I argue that regardless of which plausible interpretation of acting from overdetermined motives we adopt, the prospect of citizens realizing their full autonomy in Rawls’s PL are small. This is a serious defect of the theory.