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.
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TL;DR: In this paper, the authors read Politics and Passion as a philosophical complement to theological projects that see no innate conflict between Christianity and liberalism and consider the significance of Waltzer's "more egalitarian liberalism" from the perspective of one who believes there to be compelling theological, ethical and political grounds for "making common cause" with liberalism.
Abstract: This essay reads Politics and Passion as a philosophical complement to theological projects that see no innate conflict between Christianity and liberalism and considers the significance of Waltzer's "more egalitarian liberalism" from the perspective of one who believes there to be compelling theological, ethical and political grounds for "making common cause" with liberalism. Liberal human rights discourse provides the lens through which this case is argued. This essay endorses the revisions proposed in Politics and Passion and suggests that developments in human rights discourse since the early twentieth century allows one to regard this discourse as a still unfinished version of Waltzer's more egalitarian liberalism. I argue that it is precisely because of the pressures identified by Waltzer that a thicker, more contextually varied conceptualization of rights has been generated. Moreover, when human rights language is understood as a discourse of egalitarian rather than emancipatory liberalism,...
4 citations
TL;DR: In most cases, the top athletes in any event are evenly matched except for small but decisive differen... as mentioned in this paper The fundamental reality of elite sport is the relentless competitive dynamic that drives it.
Abstract: The fundamental reality of elite sport is the relentless competitive dynamic that drives it. In most cases, the top athletes, in any event, are evenly matched except for small but decisive differen...
4 citations
Cites background from "Spheres of Justice: A Defense of Pl..."
...(Walzer 1983, p. xiv) Although sport practitioners may not dwell on such meanings in the hurly-burly of training and competing, how we play, the decisions we make on equipment and rules, the measures we employ to assure fair and meaningful competitions constitute a rich ‘text’ from which we can…...
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TL;DR: Citizenship and identity can be viewed as dynamic and transformative rather than as fixed or static, especially in an era in which the public sphere for contestation and deliberation has expanded b...
Abstract: Citizenship and identity can be viewed as dynamic and transformative rather than as fixed or static, especially in an era in which the public sphere for contestation and deliberation has expanded b...
4 citations
Cites background from "Spheres of Justice: A Defense of Pl..."
...While theorists, critical of the more individualist strains of liberalism (Miller, 1995; Sandel, 1982; Walzer, 1983), emphasize the aspects of identity that are predetermined—such as being born into a particular ethnic group or a specific religious tradition—we want to acknowledge that many individuals in fact choose to consider themselves as connected in meaningful ways to human beings as well as political communities outside the boundaries of their immediate home countries....
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...While theorists, critical of the more individualist strains of liberalism (Miller, 1995; Sandel, 1982; Walzer, 1983), emphasize the aspects of identity that are predetermined—such as being born into a particular ethnic group or a specific religious tradition—we want to acknowledge that many…...
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TL;DR: This essay critiques a new justification for the specialness thesis about healthcare (STHC) recently put forth by Engster and argues that Engster's argument still adds something valuable to the debate around STHC insofar as it reminds us that the moral significance of healthcare may be wider than simply its effect on the incidence of disability and disease.
Abstract: To say health is ‘special’ is to say that it has a moral significance that differentiates it from other goods (cars, say or radios) and, as a matter of justice, warrants distributing it separately. In this essay, I critique a new justification for the specialness thesis about healthcare (STHC) recently put forth by Engster. I argue that, regrettably, Engster's justification of STHC ultimately fails and fails on much the same grounds as have previous justifications of STHC. However, I also argue that Engster's argument still adds something valuable to the debate around STHC insofar as it reminds us that the moral significance of healthcare may be wider than simply its effect on the incidence of disability and disease: one further reason we may think healthcare is morally significant is because it concerns the treatment and care of those who are already unwell.
4 citations
30 Jun 2020
TL;DR: In this article, the authors investigated how laypeople in Turkey conceptualize morality and determined whether their conceptualizations are related to Shweder's three ethics, and found that conceptualization of morality in a Turkish sample showed a structure similar to that suggested by Shwedy, and showed that the BGA inventory is a reliable and valid instrument for assessing conceptions of morality.
Abstract: Shweder et al. (1997) rejected Kohlberg’s (1971) claims that morality is universal and that the most important virtue is justice, and based on their research in India, they argued for cultural diversity in morality by suggesting three “ethics” of morality which may receive different emphasis in different cultures. Walker and Pitts (1998) also criticized the lack of research on laypeople’s moral understanding. The purpose of the present research is first, to investigate how laypeople in Turkey conceptualize morality; and second, to determine whether their conceptualizations are related to Shweder’s three ethics. The present research comprised three stages. In Study 1, participants completed open-ended sentences with definitions of morality/immorality/moral person-man-woman/immoral person-man-woman. Classification of the answers revealed both commonalities and differences across the six targets. The most frequently mentioned category of answers referred to social norms and roles. In Study 2, the categories derived from Study 1 were used to develop the “Morality According to Me Inventory” (BGA). The pattern of responses to the BGA inventory showed similarities to the “three ethics” suggested by Shweder and colleagues. To further investigate these parallels, in Study 3, responses to the BGA inventory were compared with responses to the Ethical Values Assessment (EVA), designed to measure Shweder’s three ethics, using exploratory and confirmatory factor analyses. Results revealed that conceptualization of morality in a Turkish sample showed a structure similar to that suggested by Shweder, and showed that the BGA inventory is a reliable and valid instrument for assessing conceptions of morality.
4 citations
Additional excerpts
...Walzer (1983) da ahlakın, Kohlberg’in sistemindeki gibi tek bir felsefi temele dayandırılamayacağını ve her toplumun karşılaşabileceği ahlaki problemlerin ve bu problemlerle baş edebilmeyi sağlayan toplumsal kurumların, ideolojilerin ve günlük hayat pratiklerinin farklı olması dolayısıyla ahlak…...
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