Justice as Fairness: A Restatement

Cover
Harvard University Press, 16.05.2001 - 214 Seiten

This book originated as lectures for a course on political philosophy that Rawls taught regularly at Harvard in the 1980s. In time the lectures became a restatement of his theory of justice as fairness, revised in light of his more recent papers and his treatise Political Liberalism (1993). As Rawls writes in the preface, the restatement presents "in one place an account of justice as fairness as I now see it, drawing on all [my previous] works." He offers a broad overview of his main lines of thought and also explores specific issues never before addressed in any of his writings.

Rawls is well aware that since the publication of A Theory of Justice in 1971, American society has moved farther away from the idea of justice as fairness. Yet his ideas retain their power and relevance to debates in a pluralistic society about the meaning and theoretical viability of liberalism. This book demonstrates that moral clarity can be achieved even when a collective commitment to justice is uncertain.

 

Inhalt

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VII
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VIII
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XXXII
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XXXIII
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XXXIV
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XXXV
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XXXVI
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XXXVII
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XXXVIII
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XXXIX
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XXI
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XXIV
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XXVIII
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XXIX
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XXX
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XXXI
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Beliebte Passagen

Seite 42 - Social and economic inequalities are to be arranged so ... that they are both: (a) to the greatest benefit of the least advantaged, and (b) attached to offices and positions open to all under conditions of fair equality of opportunity.
Seite 6 - Rather, social cooperation is guided by publicly recognized rules and procedures which those cooperating accept as appropriate to regulate their conduct. (b) The idea of cooperation includes the idea of fair terms of cooperation: these are terms each participant may reasonably accept, and sometimes should accept, provided that everyone else likewise accepts them. Fair terms of cooperation specify an idea of reciprocity, or mutuality: all who do their part as the recognized rules require are to benefit...
Seite 157 - Justice as fairness honors, as far as it can, the claims of those who wish to withdraw from the modern world in accordance with the injunctions of their religion, provided only that they acknowledge the principles of the political conception of justice and appreciate its political ideals of person and society.
Seite 22 - Citizens may have, and normally do have at any given time, affections, devotions, and loyalties that they believe they would not, and indeed could and should not, stand apart from and objectively evaluate from the point of view of their purely rational good.
Seite 43 - See for example Brian Barry, The Liberal Theory of Justice (Oxford: Oxford University Press, 1973), p. 1 12. In contrast, we seek a principle to govern social and economic inequalities in democratic regimes as we know them, and so we are concerned with inequalities in citizens' life-prospects that may actually arise, given our understanding of how certain institutions work.
Seite 21 - First, citizens are free in that they conceive of themselves and of one another as having the moral power to have a conception of the good.
Seite 157 - The state's concern with their education lies in their role as future citizens, and so in such essential things as their acquiring the capacity to understand the public culture and to participate in its institutions, in their being economically independent and self-supporting members of society over a complete life, and in their developing the political virtues, all this from within a political point of view.
Seite 190 - This part says that the history of religion and philosophy shows that there are many reasonable ways in which the wider realm of values can be understood so as to be either congruent with, or supportive of, or else not in conflict with, the values appropriate to the special domain of the political as specified by a political conception of justice for a democratic regime.
Seite 22 - These two kinds of commitments and attachments — political and nonpolitical — specify moral identity and give shape to a person's way of life, what one sees oneself as doing and trying to accomplish in the social world. If we suddenly lost them, we would be disoriented and unable to carry on.
Seite 22 - ... conception of the good. For example, when citizens convert from one religion to another, or no longer affirm an established religious faith, they do not cease to be, for questions of political justice, the same persons they were before. There is no loss of what we may call their public identity, their identity as a matter of basic law. In general, they still have the same basic rights and duties; they own the same property and can make the same claims as before, except insofar as these claims...

Autoren-Profil (2001)

John Rawls, professor of philosophy at Harvard University, had published a number of articles on the concept of justice as fairness before the appearance of his magnum opus, A Theory of Justice (1971). While the articles had won for Rawls considerable prestige, the reception of his book thrust him into the front ranks of contemporary moral philosophy. Presenting a Kantian alternative to conventional utilitarianism and intuitionism, Rawls offers a theory of justice that is contractual and that rests on principles that he alleges would be accepted by free, rational persons in a state of nature, that is, of equality. The chorus of praise was loud and clear. Stuart Hampshire acclaimed the book as "the most substantial and interesting contribution to moral philosophy since the war."H. A. Bedau declared: "As a work of close and original scholarship in the service of the dominant moral and political ideology of our civilization, Rawls's treatise is simply without a rival." Rawls historically achieved two important things: (1) He articulated a coherent moral philosophy for the welfare state, and (2) he demonstrated that analytic philosophy was most capable of doing constructive work in moral philosophy. A Theory of Justice has become the most influential work in political, legal, and social philosophy by an American author in the twentieth century. Erin Kelly is Assistant Professor of Philosophy at Tufts University.

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