Spheres of Justice: A Defense of Pluralism and Equality
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.
Citations
More filters
TL;DR: In multiple EU Member States, immigrants are subjected to an increasing number of integration requirements in order to gain access to residency and political rights as discussed by the authors, and the authors of this article explore the legit...
Abstract: In multiple EU Member States, immigrants are subjected to an increasing number of integration requirements in order to gain access to residency and political rights. This article explores the legit...
13 citations
Cites background from "Spheres of Justice: A Defense of Pl..."
...…on their inner moral logic, should treat all de facto permanent members of society that are continuously subject to the laws of the state as equals – that is, with equal rights – and include them in political decision-making procedures (Walzer 1983: 52–61; Rubio-Marín 2000; Carens 2013: 160–168)....
[...]
Journal Article•
TL;DR: In this paper, an extended self image is introduced to bridge the polarization between the two ethical theories of care and justice, which reflect an image of self that is either autonomous, independent, primarily engaged in pursuing “his” self-interest, living in competition with other individuals, invested with rights and freedoms only limited by those of others and a self that are contingent, contextual, feeling and thinking, relational, shaping its identity by action and interaction with others.
Abstract: The current philosophical debate between care and justice reflects the debate between an image of self that is either autonomous and invested with rights or a self that is contingent, feeling and thinking. Our goal is to bridge the polarization between the two ethical theories of care and justice. For this, an extended self image would be introduced, carrying traits of both views. We aim to show that Nussbaum’s concept of compassion can bridge the dichotomy. But, rather than merely building on Nussbaum’s findings, we think it is essential to investigate what Buddhism, as a philosophy where compassion is central, can bring to this project. The topic of this paper then, is to relate Nussbaum’s work on compassion with Buddhist theory, at the same time opening the subject matter to the potentialities that are at hand in Buddhist philosophy. Situating the Topic: Interweaving Justice and Care This paper grew out of a concern with the current debate between care and justice,1 which reflects an image of self that is either autonomous, independent, primarily engaged in pursuing “his” self-interest, living in competition with other individuals, invested with rights and freedoms only limited by those of others and a self that is contingent, contextual, feeling and thinking, relational, shaping its identity by action and interaction with others. Often the discussion polarizes between these images and symbolizes the struggle Western ethics experiences in reintegrating aspects of self that have been split off in modern moral philosophy with its emphasis on autonomy and reason. Our final goal would be to bridge the polarization between the two ethical theories of care and justice. For this, an extended self image would be introduced, carrying traits of both views.2 Then, we would use Martha Nussbaum’s discussion about compassion. We aim to show that compassion as she defines it can bridge the dichotomy between care and justice ethics. In order to do this, rather than merely building on Nussbaum’s findings, I think it is essential to investigate what Buddhism, as a philosophy where compassion is central, can bring to this
13 citations
TL;DR: There is a tendency in recent theology and ethics to identify dualistic thinking as the ultimate cause of the environmental crisis, a tendency started in earnest with the 1967 essay by Lynn White Jr. on ’The Historical Roots of Our Ecological Crisis' as discussed by the authors.
Abstract: There is a tendency in recent theology and ethics to identify dualistic thinking as the ultimate cause of the environmental crisis, a tendency started in earnest with the 1967 essay by Lynn White Jr. on ’The Historical Roots of Our Ecological Crisis’. Christianity, White argued, had so sundered the European world-view by separating God from creation, and humanity from the rest of nature, that the ecological destruction of a now desacralised and instrumentalised nature was all but inevitable.
13 citations
Cites background from "Spheres of Justice: A Defense of Pl..."
...Social critique (and environmentalism is social critique) is intra-social: it occurs within social traditions (Walzer 1985; Maclntyre 1988: 7)....
[...]
01 Jan 2014
TL;DR: Autor and Dorn as discussed by the authors argue that technological change has brought on a hypermeritocracy in which those top 10-15 percent who couple their skills with technological change will win in increasingly grandiose fashion, while the rest of society loses.
Abstract: and manual tasks in which workers have a comparative advantage — interpersonal interaction, adaptability and problem-solving.” While they claim that we need to train individuals to fit those middle-skill jobs that remain, they ultimately seem to suggest that technology will alter the labor market and that education cannot win the race (due to the fact that some individuals “are [not] academically or temperamentally prepared to pursue a four-year college degree”). Autor and Dorn’s position here joins them with conservative economist Tyler Cowen, whose book Average Is Over argues that technological change has brought on a new “hypermeritocracy” in which those top 10-15 percent who couple their skills with technological change will win in increasingly grandiose fashion, while the rest of society loses. These economists seem to believe one of two things: 1) that inequality is a byproduct of education not keeping up with technology and thus can be combated by proper reform to our educational system; or 2) that technology has eliminated so many good, middle-class jobs that increased inequality is inevitable. David Autor articulated the latter position in an interview with Dylan Matthews of the Washington Post, arguing that Lawrence Mishel’s criticism of Autor’s work had a political impetus: “People in that group hate technical change as an explanation of anything. My opinion about why they hate it that much is that it’s not amenable to policy. All these other things you can say, Congress can change this or that. You can’t say 190 Autor and Dorn, “How Technology Wrecks the Middle Class.” 191 Tyler Cowen, Average Is Over: Powering America Beyond the Age of the Great Stagnation (New York: Penguin, 2013).
13 citations
DOI•
01 Jun 2015
TL;DR: This document summarizes current capabilities, research and operational priorities, and plans for further studies that were established at the 2015 USGS workshop on quantitative hazard assessments of earthquake-triggered landsliding and liquefaction in the Central American region.
Abstract: ..................................................................................................................................
13 citations