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Journal ArticleDOI

Spheres of Justice: A Defense of Pluralism and Equality

01 Jan 1985-The Philosophical Review (Basil Blackwell)-Vol. 83, Iss: 1, pp 142
TL;DR: Lawler as mentioned in this paper argued that being for the freeze means that one is not for disarmament, which is hardly a rational position in the sense that it is suspect if not immoral, in the eyes of some.
Abstract: that a plurality of the American Catholic bishops endorse a nuclear freeze (p. 4), saying that they are thus "taking their stance with Moscow,55 which is for a freeze, and not with the Vatican, which "is still in favor of disarmament?not a freeze.55 To make any sense at all, Mr. Lawler must mean that being for the freeze means that one is not for disarmament? hardly a rational position. One recalls here the arguments, during the 19305s and 19405s, that being for racial justice in the United States was suspect if not immoral, in the eyes of some, because the communists also favored it.
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Journal ArticleDOI
TL;DR: In this paper, a welfare state based on maqa and al-shari's negation is proposed, which is built through the fulfillment of the three levels of individual needs (citizens): primary, secondary and suplementary rights), public needs (equal distribution; al-ha>jah al-‘ammah), protection or assurance (alismah), and law enforcement (alfit}rah (order), equality (almusa>wah), freedom (al-h}urri>yi), magnanimity dͽbui>yah),
Abstract: This paper examines empirical facts of market failure and government failure to improve people’s welfare; capitalism and neo-liberalism do not provide a space for states to implement policies for social justice. With regard to the failure of the welfare state to bring the citizen to fair welfare, this paper offers the formulation of a welfare state based on Maqa>s}id Al-Shari>‘ah. This study employs Maqa>s}id Al-Shari>‘ah developed by Imam Al-Juwaini, Izzu al-Din bin ‘Abd al-Salam, Abu Ishaq al-Shatibi and Al-Tahir Ibn ‘Ashur as the methodological framework. It formulates welfare state of maqa>s}id al-shari>‘ah, which is built through the fulfillment of the three levels of individual needs (citizens) (al-D}aru>ri>yah, alha> ji>yyah and al-tahsi>ni>yah; primary, secondary and suplementary rights), public needs (equal distribution; al-ha>jah al-‘ammah), protection or assurance (alismah), and law enforcement (al-fit}rah (order), equality (al-musa>wah), freedom (al-h}urri>yah), magnanimity (al-samh}ah)). The morality-spirituality-religiosity and transcendence principles develop the formulation. The maqa>s}id al-shari>‘ah should be the “soul” of every policies and rules or laws. The development of the formulation of welfare state based on Maqa>s}id al-Shari>‘ah will build Islamic man/religious man (citizen), who is prosperous spiritually and materially. Artikel ini mengkaji kenyataan empiris mengenai kegagalan pasar (market failure) dan kegagalan negara (government failure) dalam meningkatkan kesejahteraan rakyat, kapitalisme dan neo-liberalisme tidak memberikan tempat bagi negara untuk melakukan kebijakan demi keadilan sosial. Berdasarkan kegagalan negara kesejahteraan menghantarkan warga negara menuju kesejahteraan yang berkeadilan maka tulisan ini menawarkan formulasi negara kesejahteraaan berdasarkan Maqa>s}id al- Shari>‘ah. Kajian ini mempergunakan Maqa>s}id al-Shari>‘ah sebagai kerangka metodologis yang dikembang oleh Imam Al-Juwaini, Izzu al-Din bin ‘Abd al-Salam, Abu Ishaq al-Shatibi dan Al-Tahir Ibn ‘Ashur. Kajian ini memformulasikan negara kesejahteraan berdasarkan maqa>s}id al-shari>‘ah yang dibangun melalui pemenuhan kebutuhan individu (warga negara) berdasarkan tingkatannya; al-D{aru>ri>yah, al-h}a>ji>yyah dan al-tah}si>ni>yah (hak primer, sekunder dan suplementer), kebutuhan publik, (al-h}u>jah al-‘as} mmah) terealisasi pendistribusian yang merata, adanya proteksi atau jaminan (al-is}mah) dan tegaknya hukum melalui, al-fi>rah (ketertiban), equality (al-musa>wah) kesetaraan, freedom (al-h}uri>yah) kebebesan, magnanimity (alsamh} ah) toleransi. Formulasi tersebut dibangun dengan landasan moral-spritual - religius dan transendental. Menjadikannya “roh” pada setiap kebutuhan dalam membuat kebijakan, peraturan-peraturan atau perundang- undangan. Dengan terwujdnya formulasi negara kesejahteraaan berdasarkan Maqa>s}id al-Shari>‘ah akan melahirkan islamic man/manusia religius/karakter (warga negara) yang beriman atau pribadi yang memiliki karakter, sejahtera secara batin (spritual) dan lahir (material).

16 citations

Journal ArticleDOI
TL;DR: In this article, the authors present a formal conceptual structure of justice applicable to all these domains, including structural justice, distributive justice, participatory justice, and participatory recognition.
Abstract: Justice is a contested concept. There are many different and competing conceptions, i.e. interpretations of the concept. Different domains of justice deal with different fields of application of justice claims, such as structural justice, distributive justice, participatory justice or recognition. We present a formal conceptual structure of justice applicable to all these domains. We show that conceptions of justice can be described by specifying the following conceptual elements: the judicandum (that which is to be judged as just or unjust), the community of justice including claim holders and claim addressees, their claims (and obligations), the informational base for the assessment, the principles of justice, and on a more practical level, the instruments of justice. By specifying these conceptual elements of justice, it is possible to analyse and compare different conceptions of justice, to assess their internal consistency, to explore new definitions of justice in an analytical way, and to explicate an idea of justice in a manner that provides concrete links to the relevant context.

16 citations

Journal ArticleDOI
TL;DR: The authors examined the effects of immigration-generated ethnic diversity on welfare attitudes across 19 OECD countries and found that there is no consistent negative link between ethnic diversity and public support for social welfare policies, but that the negative relationship disappears when the generosity of social security policies is taken into account.
Abstract: This article examines the effects of immigration-generated ethnic diversity on welfare attitudes across 19 OECD countries. Many scholars have documented that cultural heterogeneity is negatively associated with public support for redistributive government, the evidence for which is still open to question. This article specifically focuses on the mediating effects of multiculturalism and explores whether the impact of immigration differs in the context of strong multiculturalism. The multilevel analysis of ISSP survey data shows that there is no consistent negative link between ethnic diversity and public support for social welfare policies. The results also reveal that the interaction between immigration and multiculturalism has a negative effect on popular support, but that the negative relationship disappears when the generosity of social security policies is taken into account. This research concludes that the claimed detrimental effects of ethnic plurality and multiculturalism are not strongly support...

16 citations


Cites background from "Spheres of Justice: A Defense of Pl..."

  • ...…grounds that the conception of distributive justice is based on a clear demarcation between community members, who are fully entitled to enjoy state social benefits and non-members, or outsiders, who are ruled out or partially protected from the system (Blake 2001; Nagel 2005; Walzer 1983)....

    [...]

  • ...Some scholars contend on normative grounds that the conception of distributive justice is based on a clear demarcation between community members, who are fully entitled to enjoy state social benefits and non-members, or outsiders, who are ruled out or partially protected from the system (Blake 2001; Nagel 2005; Walzer 1983)....

    [...]

01 Jan 2015

16 citations

DissertationDOI
29 Feb 2020
TL;DR: In this article, an ethnographic examination of the social role that money plays in the lives of Ghanaian Londoners, and sits at the intersection of money and community making, is presented.
Abstract: This thesis is an ethnographic examination of the social role that money plays in the lives of Ghanaian Londoners, and sits at the intersection of money and community making. By focusing on money’s presence in four key spheres of social interaction for my informants (remittance giving, Christian faith, love and marriage and households), I am able to trace money’s integral role in the lives of the members of this community. By drawing on moral economies and wealth in people frameworks, this work seeks to demonstrate how my informants preserve certain understandings of personhood and cultural practices in London’s neoliberal environment by productively adapting them to navigate and negotiate life in the diaspora. These practices, which embed social relations within monetary exchange and vice versa, then inform the value they attribute to money and perceptions of market economies. I also demonstrate how these different forms of monetary transaction operate alongside different timescales of reciprocity, allowing my informants to strategically address short, mid and long term needs and goals. Thus, my informants tactically engage with different transactions in different realms of social interaction at different times in their life course to address both near and distant futures. Therefore, this work represents a contribution to anthropological theory on timescales of reciprocity. Furthermore, this work provides a contribution to the empirical anthropological literature through its examination of intimate relations, changing gender norms and gendered divisions of labour in households with regard to monetary expenditure and ownership. This demonstrates the extent to which migration, gendered expectations, customary values, and Christian Pentecostal beliefs all intersect to impact the ways that money impacts gender relations in the diaspora.

16 citations