...Mill’s utilitarian theory of justice Utilitarians tend to be among those who see no major divide between justice and morality. Utilitarians see justice as part of morality and don’t see justice to have a higher priority than any other moral concern. In particular, utilitarians think that we should promote goodness (things of value), and many think that goodness can be found in a single good; such as happiness, flourishing, well-being, or desire satisfaction. Utilitarian ideas of justice connect morality to the law, economic distribution, and politics. What economic or political principles will utilitarians say we should accept? That is not an easy question to answer and is still up in the air. We have to discover the best economic and political systems for ourselves by seeing the effects they produce (90). Utilitarians often advocate for social welfare because everyone’s well-being is of moral interest and social welfare seems like a good way to make sure everyone flourishes to a minimal extent. On the other hand utilitarians often advocate free trade because (a) free trade can help reward people for hard work and encourage people to be productive, (b) the free market allows for a great deal of freedom, (c) freedom has a tendency to lead to more prosperity, and (d) taking away freedom has a tendency to cause suffering. One conception of utilitarian justice can be found in the work Utilitarianism by John Stuart Mill (91). Mill said that justice was a subset of morality—“injustice...
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...Through SOCL 3100, I completed a civic apprenticeship with Otterbein University’s NEW Office of Social Justice and Activism. With the director of the OSJA (Office of Social Justice and Activism), we worked together to design a program to replace their Tunnel of Oppression that they could no longer hold. Together, we created a weeklong event consisting of five different presentations focusing on different subjects. Our event was, Social Justice Week. My responsibility was to think about different subjects we could cover, and find different departments or speakers we could get to present and reach out to them. The topics we covered were Gender Diversity, Poverty and Class, Being an Ally, and Social Justice for the Deaf. We had the Women's, Gender...
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...Introduction: In this paper, I will argue that Plato’s reply to Glaucon’s first objection, that justice is no more than a compromise is not a valid statement in the following three points. First, I will briefly explain the objection of Glaucon, that justice is no more than a compromise. Secondly, I will explain Plato’s reply to Glaucon’s first objection. Next, I will show the weaknesses on Plato’s claim based on one of the three parts of soul that he stands, desire. Thirdly, I will convince that Plato’s view of justice is indeed too narrow since his definition of justice is only limited to human beings. Finally, I will argue on Plato’s idea of rule of reason would lead to result of no more internal conflict. In this paragraph, I am going to state about Glaucon’s objection that justice is no more than a compromise and briefly explain Plato’s reply on Glaucon’s objection. The statement of “justice is no more than a compromise” comes from Glaucon’s second class of good: good that “are onerous but beneficial to us, and we wouldn’t choose them for their own sakes, but for the sake of the rewards and other things that come from them” [357C]. This illustrates the idea that people might do “just” things (according to the mainstream of that time, law, conventions) while they have outweigh the consequence of doing the “unjust” thing. Which Glaucon concludes that it is just a compromise of being just instead of its initial goal was to be just. People could act unjustly if they could...
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...Importance of Shab-e-Mairaaj The Night of Ascension 27th Rajjab A brief description of the Mairaj Just one year before his exodus from Mecca to Madina, on the 27th night of Rajab, Prophet MuhammadPBUH had a unique experience in the history of all religions. The ProphetPBUH, accompanied by Angel Gabriel was taken for Night Journey-(ISRA) from Mecca to Aqsa Mosque in Jerusalem. There he led a congregation of the souls of all the earlier ProphetsPBUT. Then accompanied by Angel Gabriel he had the Ascension-(MAIRAJ) to Heavens. In the heavens he met again with the ProphetsPBUT individually. Then he was taken to see the Paradise and the Hell. He was shown what the fate of the humans would be after the Day of Judgment. How the Believers and the Righteous would be rewarded in the Paradise and also how the non-believers and the wicked would be chastised in the Hell. After seeing several important divine Signs (Ayaat) he was led by Gabriel to the Sid’rah (The Berry Tree). Gabriel stopped there. The ProphetPBUH proceeded from there to the Divine Proximity. The ProphetPBUH had the Vision of Allah, Lord of the Universe. Five obligatory prayers were ordained by the way of Thanksgiving. The ProphetPBUH was brought back to the earth and to his own place before the Dawn prayers in the same night. Importance of Shab-e-Mairaj The most important things we believe about the Mairaj are noted below: 1) The night journey (ISRA) and the Ascension (MAIRAJ) both did not take place spiritually” nor...
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...Emma Grace Philosophy 1000 5 July 2012 The Four Virtues of the Republic In the Republic, Plato sets up a framework to help us establish what the four virtues are, and their relationship between them to both the city and the soul. According to Plato, the four virtues are wisdom, courage, moderation, and justice. There are three classes within the city: guardians, auxiliaries, and artisans; and three parts within the soul include intellect, high-spirited, and appetitive. By understanding the different classes of the city or parts of the soul, one will be able to appreciate how the virtues attribute to each one specifically. Book II of the Republic opens with Plato’s two brothers, both who want to know which is the better life to live: the just or the unjust. First, Socrates wants to know, “what justice and injustice are and what power each itself has when it’s by itself in the soul” (Cahn 130). One needs to understand what the soul is before one can talk about virtue because the relationship between the soul and virtue is excellence. This sets up the foundation that the structure of the soul and the city are similar in relation to the four virtues. In order for Socrates to accomplish this, he needs to examine the larger one first, the city, representing the ontological. Then, he is going to examine the smaller one, the soul, representing the epistemological. The establishment of each of these will display how the two mirror off one another, allowing the relationship between...
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...labor f) Maximum freedom for economic activity within a just framework g) Equitable distribution of wealth and income and disciplined private ownership h) Simplicity economy and austerity in expenditure i) Adal and Ihsan (justice and kindness) j) Strict prohibition of Riba, interest and usury in all forms. Some of the principles of the Islamic economic system, as laid down by the Qur’an and the Sunnah, are discussed as follows: 1. Allah determines Right and Wrong: We have already discussed in the first chapter that Islamic economic system makes distinction between what is permitted being lawful (Halal) and what is forbidden being unlawful (Haram). To determine what is permitted or lawful (Halal) and what is forbidden or unlawful (haram) is the soul prerogative of God. None but God is empowered to pronounce what is right and what is wrong. Allah has made demarcation between lawful and unlawful in the economic sphere and has allowed man to enjoy those food items and other articles of use which are lawful and avoid those things which are unlawful. The Qur’an says: “O ye who believe ! Forbid not the good things which Allah hath made lawful for you, and transgress not, Lo! Allah loveth not the transgressors. Eat of that which Allah hath bestowed on you as food lawful and good and keep your duty to Allah in Whom ye are believers.” (5 : 87-88) No human being has power to say what is right (Halal) and what is wrong (Haram). The Qur’an clarifies this principle in unambiguous terms...
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...of Justice 2 2. Analysis of Sen’s Idea of Justice 3 2.1. Theoretical Versus Practical Approach 3 2.2. Niti and Nyaya’s Model in Sen’s Framework of Justice 4 2.3 Capability Approach in Sen’s Theory of Justice 4 Conclusion 6 Bibliography 7 Abstract Amartya Kumar Sen’s thought on justice are groundbreaking in our pluralistic society. The question could be why? To my mind, Sen constructs theory of justice basing on the social injustices encountered due to structural and cultural backgrounds. He concentrates on the practical application of transcendental theories of justice in building a more just society based on enhancement of capabilities (real opportunities and freedoms). We can say a society that focuses on promotion of people’s freedom in the Sen’s framework moves towards achieving justice. Introduction Amartya Kumar Sen is a renown Indian economist, philosopher, developmental ethicist and a first Asian to receive a Nobel Prize in Economics. His book Idea of Justice and Development as Freedom have made a new paradigm shifting as regards welfare and wellbeing of individuals in the society. Sen propounds for a practical approach of justice that is concerned with eliminating forms of injustices in the society. It is here that Sen develops capability approach as an evaluative tool in the just society, whereby social justice addresses structural forms of discrimination. His thoughts on justice tend towards positive consequences of the theories of justice in enhancing...
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...between Natural and conventional justice and outlined the use of Natural inclinations in Natural law. In this essay I will outline Aristotle’s contribution to Natural law. Aristotle’s works, Nicomanchean Ethics and The Politics illustrate the close between legal and political philosophy. In Nicomanchean Ethics, Aristotle argued that law supports a virtuous existence, advances the lives of individuals and promotes the ‘perfect community’. He proposed people should employ practical wisdom or active reason in order to behave in a way that is consistent with a virtuous existence. Aristotle defined justice as ‘a state of mind that encourages men to perform just actions, ‘just’ meaning ‘lawful’, ‘fair’ and ‘virtuous’. In theory, then, there exists a universal standard of natural justice which is unchangeable, but in practice there must always be a mix of natural justice and legal justice in the laws of the city. Therefore while the principles of natural justice don't change, natural justice in action varies because in applying natural justice conventional justice needs to be added. Aristotle divided ‘political’ justice into ‘natural’ and ‘conventional’ justice. According to Aristotle, the content of ‘natural’ justice (or ‘universal’ law) is set by nature, which renders it immutable and valid in all communities. In contrast, ‘conventional’ justice comprises rules devised by individual communities to serve their needs. Aristotle argued ‘conventional’ justice is subject to change (depending...
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...in America SOC 331: Social Justice and Ethics April 6, 2015 Criminalization of Homelessness in America Every country faces homelessness in one form or another. Homelessness in America has been an ongoing problem over many decade. Homelessness is not racist or biased as anyone can find themselves without the financial means to provide adequate shelter and food. While there are many definitions for homelessness the most common is “a person who "lacks a fixed, regular, and adequate night-time residence” (www.pbs.org). Those who are susceptible to homelessness consist of but not limited to children, teenagers, adult men and woman, veterans, mentally unstable and elderly people. Homelessness is not just the problem that the homeless person faces but the problem that we all as citizens of the United States face ethically, morally with the proper forms of justice. Throughout this paper we are asked to evaluate different perspective and responses in regards to the American problem of homelessness. In doing so virtue ethics, distributive, commutative and retributive justices will be used in evaluating the responses. ‘Virtue ethics is an ethical theory that evaluates the morality of the person doing a given act, rather than the act itself. Virtue ethics thus emphasizes that the various virtues and whether a person reflects those virtues in his or her actions are crucial to moral evaluation” (Mosser, 2010). The text book Social and Criminal Justice in Moral Perspective breaks...
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...Justice and the four concerns Ever since humans have evolved to have created a political system the one in power has an obligation to his people to fulfill their needs. Frankenstein was a creature that was done wrong by his own creator and thus, wreaks havoc upon innocent people because Victor did not want to fulfill his obligation to the Monster. The monster knows what justice is all on his own through solitude and judgement from human society. Comparing himself to Adam, from Adam and Eve and the Devil for not being fulfilled of his request to Victor. Human society on the other hand, has a blurred idea on what justice is. Especially today even, most humans judge on what they see rather than what is inside someone. Which is why we hear the phrase “Don’t judge a book by its cover.” Right away when Victor is done with his experiment he is disgusted with the creature and doesn’t know what he has just brought to this world. It was November when Victor had finally finished his two yearlong experiment spending every minute he had on it. Alas it was all in vain when he completed it. “But now that I had finished, the beauty of the dream vanished, and breathless horror and disgust filled my heart. Unable to endure the aspect of the being I had created, I rushed out of the room and continued a long time traversing my bed-chamber.” (Shelley 83) This is why the Monster starts his rampage, he is never given any love or compassion and was rejected by his own creator, mother/father, a God...
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...Social Justice and the Bible While it appears one is compassionate when this term of “social justice” is used we now know where it comes from. You find neither the term nor the principle in the Bible; nor in the US Constitution. There are liberal/progressive Christians that claim “social justice” is part of the gospel. We are not commissioned to transform society and make sure everything is equal. We are called to rehabilitate sinners by the power of God, not government. The gospel is the cure for sin and it has absolutely nothing to do with “social justice.” The Bible speaks a lot on work and laziness. We have all heard the story - if you give a person a fish he will be fed today, but if you teach him to fish he will be able to feed himself and his family everyday. Giving people the tools to grow and be productive is better than having them become dependent on government for their sustenance. When Pres. Bush introduced the faith based initiative many felt religion would intrude on them and they were appalled. The Administrations “faith base initiative” was to be a partnership with many religions to help reform “communities.” Recently Pres. Obama has given a new and stronger influence to faith based initiative. All of a sudden religion with government is permissible and nothing is being said because it advances the socialist agenda. Its all about the green, both the environment and money. The environmental movement is being synthesized inside the church. There are faith based...
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...utilitarianism. First, utilitarian calculation “requires that we assign values to the benefits and harms resulting from our actions and compare them with the benefits and harms that might result from other actions” (Calculating Consequences par. 8). The problem lies in the fact that it may be extremely difficult or seemingly impossible to assign these benefits and harms on the outcome of our actions. The authors for example state, “How do we go about assigning a value to life or to art” (Calculating Consequences par. 8). For something that is so important to all people such as life how can there possibly be a value attached to it. The second main problem that the authors state is that utilitarianism does not take any consideration of justice into account when making decisions. The authors note that although some action may produce the best outcome for society it may be an unjust action. “During the apartheid regime in South Africa in the last century, South African whites, for example, sometimes...
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...THE IMPACT OF THE CHARITIES AND SOCIETIES LEGISLATION ON THE PROMOTION OF ENVIRONMENTAL JUSTICE IN ETHIOPIA By Gebremedhin Birega gbdagaga@gmail.com March 2014 Addis Ababa Ethiopia 1 Abstract Civil Society Organizations (CSOs) in general and environmental CSOs in particular, have been playing considerable constructive role in the nation building efforts in Ethiopia. However, all their contributions are not wholeheartedly accepted by the government. In 2009, the government introduced a new law overtly presented to register, administer and create an enabling environment for a more meaningful contribution of CSOs/NGOs. Nevertheless, it has been argued that the introduction of the new law further weakened the already young and inexperienced CSO/NGO sector in general and those engaged in environmental justice in particular. The main objective of this paper is therefore to assess the impact of the legislation on NGOs/CSOs engaged in environmental justice mainly in: limiting areas of intervention; affecting access to foreign funds and other forms of support to undertake mandated tasks; retaining competence including knowledge and skills; making government answerable to felt needs of the society; advancing meaningful networking among CSOs at national, regional and global level on environmental policy reform issues; downsized change in amount of budget and skilled staff; engaging in research undertaking; conducting quality monitoring and evaluation activities. Based on...
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...on Defining Legislating Morality and Justice In any discussion, it is important that all parties understand the terms being used. Unfortunately, as noted earlier, Christians have had a shotgun approach to what they consider to be appropriate roles for government intervention. In the attempt to form a coherent and consistent philosophy, we will have to be more precise. As such, this is an important minichapter. I encourage you to read this section carefully and to think through alternative ways to define the key terms. This will enable you to better understand my arguments and to test them properly. In defining “morality” and “justice” in the context of government activism, I am using the terms as they are commonly (although not exclusively) used in the political arena. I will refer to “legislating morality” (LM) as efforts to regulate and restrict consensual but sinful acts between two adults in which no significant, direct costs are imposed on others. Although both parties enter the agreement willingly and expect to benefit, Christians believe that, as sin, the activity is, on net, harmful. But the key point is that the behavior is voluntary for both parties and both parties expect to benefit-- what economists call “mutually beneficial trade.” Examples of this include sex outside of marriage and drug use. (A second category of LM is using government to force or legitimize “good behaviors” such as prayer in schools.) In contrast, “justice” issues will be those in which someone's...
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...philosophies salient differences. While Plato believes only philosophers are capable of true, inherent virtue, Aristotle believes all men can be virtuous with practice and dedication. GREAT. WAY TO GET TO THE POINT. BE SURE TO MENTION WHETHER OR NOT YOU'RE ARGUING THAT VIRTUE IS INTRINSICALLY GOOD. HAVE IT SMACK ME IN THE FACE IT'S SO OBVIOIUS. (LIKE THAT TYPO). Plato’s Republic contains one of the greatest recorded discussions on the nature of justice. His definition of justice can be interpreted today as virtue, or the proper working of the soul. Plato argues in this work that virtue is inherently good only when it is manifest in the perfectly ordered soul of the philosopher. This philosopher is born just and inherently good, thereby making him the only individual capable of loving and seeking after virtue completely. …..... I'M GUESSING THIS ATTACHES TO THE NEXT PARAGRAPH? AND I'M NOT SURE HOW I FEEL ABOUT “BORN JUST”. REMEMBER, IT ISN'T “INBORN” BUT IT IS NATURAL. YOU AREN'T BORN THAT WAY. YOU TEND TOWARDS IT, THOUGH. Only through virtue, or justice as he calls it, can a man receive happiness, and this hints at the inherent goodness of virtue. A man’s soul will only be truly content when he is doing what he is good at and meant to do. This theory of specialization is discussed in depth in Book Two and throughout Plato’s Republic. …..... I'M GUESSING THIS ATTACHES TO THE NEXT PARAGRAPH? AND I'M NOT SURE HOW I FEEL ABOUT “BORN JUST”. REMEMBER, IT ISN'T “INBORN” BUT IT IS NATURAL. YOU...
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