scholarly journals O Senso de Justiça em John Rawls

2021 ◽  
pp. 1-16
Author(s):  
Raquel Cipriani Xavier

Trata-se da tradução do artigo "The Sense of Justice", de John Rawls, publicado originalmente emThe Philosophical Review, Jul., 1963, Vol. 72, No. 3 (Jul., 1963), pp. 281-305.

2021 ◽  
pp. 247-269
Author(s):  
Thomas E. Hill, Jr.

This essay was written for a Stanford conference on philosophy of education on whether virtue can be taught. The general questions considered are: What is virtue? How can social conditions promote it? How can individuals effectively strive for it? The specific focus is on the conceptions of virtue in the works of Immanuel Kant and John Rawls. Kant regarded virtue as a good will that is also strong enough to resist contrary passions, impulses, and inclinations. Childhood training can prepare children for virtue but becoming virtuous requires an empirically inexplicable commitment and effort that is up to each individual. Rawls explains a sense of justice as a civic virtue that he conjectures will develop naturally, according to certain psychological laws, if the basic structure of society is just. Rawls’ reliance on empirical studies addresses questions left mysterious by Kant, but his theory faces problems of its own.


1993 ◽  
Vol 55 (2) ◽  
pp. 193-216 ◽  
Author(s):  
Thomas A. Spragens

Theories of social justice are either hegemonic (defending a single determinate standard), skeptical (finding social justice to be radically indeterminate if not meaningless), or pluralistic (claiming that we can disqualify all but a handful of standards, but that we cannot definitively adjudicate among these). I offer here a variation of the pluralistic view, arguing that a single standard cannotbe definitive because of what is termed the antinomies of social justice. These antinomies arise where the demands of justice collide with elements of the gratuitous that are morally valid or are practically unavoidable. Where this occurs, all possible distribution rules turn out to be unfair. An important implication of the argument is that liberal democracies cannot find their grounds for consensus, as John Rawls contends, in a common attachment to principles of justice. Instead, common interests and civic friendship will always be necessary supplements to the sense of justice as a source of social bonds in a free society.


2011 ◽  
Vol 11 (3) ◽  
Author(s):  
Inge Dwisvimiar

The author in this paper tries to investigate and describe the perspective of Justice in Legal Studies. Fairness in Legal Studies Philosophy attention to all aspects of terminology relating to justice and legal philosophy of science. Justice is the ideals and purposes of the law that reach from the philosophy of science perspective of the law by providing that justice is realized through law. By reviewing the opinion of Plato and Aristotle as the foundations of justice, Thomas Aquinas, who called for justice as well as John Rawls proportional equality with justice fairness the the basic values  of justice are included in the study of philosophy of science philosophy of law will be answered by the legal science it self.The justice is not just there and read the text of legislation but also the legal justice in society. Both Article 16 paragraph (1) Law 4/2004 and Article 5 paragraph (1) Law 48/2009 states that justice shall be upheld in spite of no normative provisions and how thejudge alone buat also to explore and understand the values and sense of justice that exists in the community.Key words: justice, legal studies, philosophy of science of law


2018 ◽  
pp. 133
Author(s):  
Yasmin Díaz Saldes

Los sentimientos morales, un elemento articulador de la justicia como imparcialidadMoral feelings, an articulating element of justice as impartialityOs sentimentos morais, um elemento articulador da Justiça como imparcialidade ResumenLa noción de sujeto que subyace en la teoría de la justicia de John Rawls, es un elemento fundamental para la propuesta de justicia como imparcialidad, pues se trata de un sujeto concebido a partir de la noción kantiana de persona moral. Esto significa que el sujeto es capaz de autodeterminarse y, en función de esta autodeterminación, la comunidad política debe garantizar las condiciones para que pueda desarrollar su proyecto de vida. En tanto, la propuesta de la justicia como imparcialidad es una propuesta de sociedad liberal, que busca garantizar las libertades básicas del individuo y establecer las condiciones de posibilidad de una comunidad política pluralista, por medio de la articulación de principios de la justicia reconocidos y valorados por todos los integrantes de la sociedad, de manera que la estabilidad de la comunidad política radica en la fidelidad a los principios articuladores del orden social. Esta fidelidad se consigue por medio de lo que Rawls denomina el “sentido de la justicia”. AbstractThe notion of subject that underlies the theory of justice by John Rawls is a fundamental element for proposing justice as impartiality, since it is a subject conceived from the Kantian notion of a moral person. This means that the subject is capable of self-determination and, in function of this self-determination, the political community must guarantee conditions so he or she can develop a life project. Meanwhile, the proposal of justice as impartiality is a proposal of a liberal society, seeking to guarantee individual basic freedoms and establish conditions of possibility for a pluralist political community through the articulation of principles of justice recognized and valued by all members of society, so that the stability of the political community lies in the fidelity to the articulating principles of social order. This fidelity is achieved through, what Rawls calls, a “sense of justice.”ResumoA noção de sujeito que subjaz na teoria da justiça de John Rawls, é um elemento fundamental para a proposta de justiça como imparcialidade, pois se trata de um sujeito concebido a partir da noção kantiana de pessoa moral. Isto significa que o sujeito é capaz de autodeterminar-se e, em função desta autodeterminação, a comunidade política deve garantir as condições para que possa desenvolver seu projeto de vida. Assim, a proposta da justiça como imparcialidade é uma proposta de sociedade liberal, que busca garantir as liberdades básicas do indivíduo e estabelecer as condições de possibilidade de uma comunidade política pluralista, por meio da articulação de princípios da justiça reconhecidos e valorados por todos os integrantes da sociedade, de maneira que a estabilidade da comunidade política radica na fidelidade aos princípios articuladores da ordem social. Esta fidelidade alcança-se por meio do que Rawls denomina o “sentido da justiça”.


2020 ◽  
Vol 6 (2) ◽  
pp. 181-195

Fairness in income distribution is a factor that both motivates employees and contributes to maintaining social stability. In Vietnam, fair income distribution has been studied from various perspectives. In this article, through the analysis and synthesis of related documents and evidence, and from the perspective of economic philosophy, the author applies John Rawls’s Theory of Justice as Fairness to analyze some issues arising from the implementation of the state’s role in ensuring fair income distribution from 1986 to present. These are unifying the perception of fairness in income distribution; solving the relationship between economic efficiency and social equality; ensuring benefits for the least-privileged people in society; and controlling income. On that basis, the author makes some recommendations to enhance the state’s role in ensuring fair income distribution in Vietnam. Received 11thNovember 2019; Revised 10thApril 2020; Accepted 20th April 2020


2015 ◽  
Vol 11 (2) ◽  
pp. 105-130
Author(s):  
Francisca Hernández
Keyword(s):  

2019 ◽  
Vol 1 ◽  
pp. 1-21
Author(s):  
Xavier Scott

This paper examines the transition in political philosophy between the medieval and early-modern periods by focusing on the emergence of sovereignty doctrine. Scholars such as Charles Taylor and John Rawls have focused on the ability of modern-states to overcome conflicts between different religious confessionals. In contrast, this paper seeks to examine some of the peace-promoting features of Latin-Christendom and some of the conflict-promoting features of modern-secular states. The Christian universalism of the medieval period is contrasted with the colonial ventures promoted by the Peace of Westphalia. This paper’s goal is not to argue that secularism is in fact more violent than religion. Rather, it seeks to demonstrate the major role that religion played in early modern philosophy and the development of sovereignty doctrine. It argues against the view that the modern, secular state is capable of neutrality vis-à-vis religion, and also combats the view that the secular nature of modern international law means that it is neutral to the different beliefs and values of the world’s peoples. These observations emphasize the ways in which state power and legitimacy are at the heart of the secular turn in political philosophy. 


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