State coercion, tianxia, and the idea of egalitarian global justice

2019 ◽  
pp. 106-123
Author(s):  
Tan Ankui
2011 ◽  
Vol 105 (1) ◽  
pp. 205-220 ◽  
Author(s):  
LAURA VALENTINI

In this article, I develop a new account of the liberal view that principles of justice (in general) are meant to justify state coercion, and consider its implications for the question of global socioeconomic justice (in particular). Although contemporary proponents of this view deny that principles of socioeconomic justice apply globally, on my newly developed account this conclusion is mistaken. I distinguish between two types of coercion, systemic and interactional, and argue that a plausible theory of global justice should contain principles justifying both. The justification of interactional coercion requires principles regulating interstate interference; that of systemic coercion requires principles of global socioeconomic justice. I argue that the proposed view not only helps us make progress in the debate on global justice, but also offers an independently compelling and systematic account of the function and conditions of applicability of justice.


Author(s):  
Carl-Henric Grenholm

The purpose of this article is to examine the contributions that might be given by Lutheran political theology to the discourse on global justice. The article offers a critical examination of three different theories of global justice within political philosophy. Contractarian theories are criticized, and a thesis is that it is plausible to argue that justice can be understood as liberation from oppression. From this perspective the article gives an analysis of an influential theory of justice within Lutheran ethics. According to this theory justice is not an equal distribution but an arrangement where the subordinate respect the authority of those in power. This theory is related to a sharp distinction between law and gospel. The main thesis of the article is that Lutheran political theology should take a different approach if it aims to give a constructive contribution to theories of justice. This means that Lutheran ethics should not be based on Creation and reason alone – it should also be based on Christology and Eschatology.


Author(s):  
Kok-Chor Tan

The ‘institutional approach’ to justice holds that persons’ responsibility of justice is primarily to support, maintain, and comply with the rules of just institutions. Within the rules of just institutions, so long as their actions do not undermine these background institutions, individuals have no further responsibilities of justice. But what does the institutional approach say in the non-ideal context where just institutions are absent, such as in the global case? One reading of the institutional approach, in this case, is that our duties are primarily to create just institutions, and that when we are doing our part in this respect, we may legitimately pursue other personal or associational ends. This ‘strong’ reading of our institutional duty takes it to be both a necessary and sufficient duty of justice of individuals that they do their part to establish just arrangements. But how plausible is this? On the one hand this requirement seems overly inflexible; on the other it seems overly lax. I clarify the motivation and context of this reading of the institutional duty, and suggest that it need not be as implausible as it seems.


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