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The law of peoples

Cambridge, Mass.: Harvard University Press. Edited by John Rawls (1999)

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  1. Why Should Justice Be Seen to Be Done?Denise Meyerson - 2015 - Criminal Justice Ethics 34 (1):64-86.
    A well-known maxim instructs that justice should be seen to be done. When “seen” is understood in the sense of “observed”, the maxim is easily defended: open court proceedings protect against arbitrary and partial decisions. However, when “seen” is understood in the sense of “seem,” the maxim is more puzzling, since it is not obvious why courts should concern themselves with people's perceptions that justice has been done. This article addresses this issue, with a particular focus on the social and (...)
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  • Is the debate on ‘global justice’ a global one? Some considerations in view of modern philosophy in Africa.Anke Graness - 2015 - Journal of Global Ethics 11 (1):126-140.
    At present, the debate on global justice, a debate which is at the core of global ethics, is largely being conducted by European and American scholars from different disciplines without taking into account views and concepts from other regions of the world, particularly, from the Global South. The lack of a truly intercultural, interreligious, and international exchange of ideas provokes doubts whether the concepts of global justice introduced so far are able to transcend regional and cultural horizons. The article introduces (...)
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  • Democratic Agents of Justice.John S. Dryzek - 2015 - Journal of Political Philosophy 23 (4):361-384.
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  • Complimenting rivals: Foucault, Rawls and the problem of public reasoning.Mark Redhead - 2016 - Philosophy and Social Criticism 42 (6):526-548.
    This article pursues two questions: Can one use Foucault’s later writings on parrhesia and Kant to create a Foucaldian approach to public reason? If so, what lessons might those attracted to John Rawls’ well-known model of public reason draw from a Foucaldian orientation? By putting Foucault into a competitive yet productive relationship with Rawls, this article addresses some of the latter’s shortcomings. In doing so it also makes a larger argument about the need to develop approaches to democratic deliberation that (...)
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  • Theological Ethics, the Churches, and Global Politics.Lisasowle Cahill - 2007 - Journal of Religious Ethics 35 (3):377-399.
    Several discourses about theology, church, and politics are occurring among Christian theologians in the United States. One influential strand centers on the communitarian theology of Stanley Hauerwas, who calls on Christians to witness faithfully against liberalism in general and war in particular. Jeffrey Stout, in his widely discussed Democracy and Tradition (2004), responds that religious people ought precisely to endorse those democratic and liberal American traditions that join religious and secular counterparts to battle injustice. Hauerwas, Stout, and many of their (...)
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  • Civic Respect, Civic Education, and the Family.Gordon Davis Blain Neufeld - 2010 - Educational Philosophy and Theory 42 (1):94-111.
    We formulate a distinctly ‘political liberal’ conception of mutual respect, which we call ‘civic respect’, appropriate for governing the public political relations of citizens in pluralist democratic societies. A political liberal account of education should aim at ensuring that students, as future citizens, learn to interact with other citizens on the basis of civic respect. While children should be required to attend educational institutions that will inculcate in them the skills and concepts necessary for them to be free and equal (...)
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  • Disability as a test of justice in a globalising world.Matti Häyry & Simo Vehmas - 2015 - Journal of Global Ethics 11 (1):90-98.
    This paper shows how most modern theories of justice could require or at least condone international aid aimed at alleviating the ill effects of disability. Seen from the general viewpoint of liberal egalitarianism, this is moderately encouraging, since according to the creed people in bad positions should be aided, and disability tends to put people in such positions. The actual responses of many theories, including John Rawls's famous view of justice, remain, however, unclear. Communitarian, liberal egalitarian, and luck egalitarian thinkers (...)
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  • Political liberalism for post-Islamist, Muslim-majority societies.Meysam Badamchi - 2015 - Philosophy and Social Criticism 41 (7):679-696.
    This article tries to develop a moderate reading of political liberalism applicable to post-Islamist, Muslim-majority societies. Contrary to the strong reading, which considers political liberalism as limited in its scope to those societies that already have a strong liberal tradition, I argue that Rawls’ project does have something to offer to reasonable post-Islamist, Muslim individuals. In part I of the article the idea of a post-Islamist, Muslim-majority society is conceptualized and explained. Part II focuses on the Rawlsian ideas of justification, (...)
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  • Global ethics and human responsibility: challenges for the theory and the discipline.Rafał Wonicki - 2014 - Journal of Global Ethics 10 (3):261-266.
    The aim of this article is to identify the main challenges for global ethics as an academic discipline. This article assesses the moral and practical justifications for common global principles. Individual and institutional responsibility on the supranational level is connected with the standard of human rights and the relational aspects of the globalised world. It also points out two separate problems which global ethics should aim to solve. The first is metatheoretical and methodological and concerns the discipline's lack of self-reflexiveness. (...)
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  • Amartya Sen on human rights in The Idea of Justice.Alistair M. Macleod - 2015 - Philosophy and Social Criticism 41 (1):11-19.
    In section I, I identify several mini-theses embedded in Amartya Sen’s theory of human rights – such theses as that human rights are moral, not legal, rights, that nevertheless they are not rights that are awaiting transformation into legal rights, that an expansive doctrine of human rights can incorporate a broad swath of rights without merely mimicking the catalogues in post-Second World War declarations and covenants, and that not all the obligations generated by human rights are ‘perfect’ obligations.In section II, (...)
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  • An Exploratory Study of Ethics Codes of Professional Public Relations Associations: Proposing Modified Universal Codes of Ethics in Public Relations.Soo-Yeon Kim & Eyun-Jung Ki - 2014 - Journal of Mass Media Ethics 29 (4):238-257.
    Public relations scholars have demonstrated contradictory views regarding the application of universal versus culture-specific approaches for understanding global public relations ethics. However, few comparative studies have empirically explored public relations ethics on a global scale. To that end, this study represents an exploratory attempt to provide a descriptive picture of public relations professional associations and their codes of ethics across 107 countries. In conclusion, we argue that honesty, safeguarding of confidences of clients, and prohibition of conflicts of interest of competing (...)
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  • What is required to institutionalize Kant’s cosmopolitan ideal?Sandra Raponi - 2014 - Journal of International Political Theory 10 (3):302-324.
    Although Kant argues that a world republic with coercive public law is the only rational way to secure a lawful cosmopolitan condition, he states that it is an unachievable ideal, and he proposes a voluntary, non-coercive federation of states as a substitute. While some scholars have criticized Kant for moving away from this ideal due merely to pragmatic considerations, I argue that his rejection of a coercive world republic is based on his conception of state sovereignty and what is required (...)
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  • The Incompleteness of Ideal Theory.Jörg Schaub - 2014 - Res Publica 20 (4):413-439.
    Can one give an account of a perfectly just society without invoking principles governing our responses to injustice? My claim is that addressing this question puts us in a position to reveal ambiguities and problems with the way in which Rawls draws the ideal/nonideal theory distinction that have so far gone unnoticed. In the first part of my paper, I demonstrate that Rawls’s original definition of the ideal/nonideal theory distinction is ambiguous as it is composed of two different conceptual distinctions, (...)
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  • Defending a cosmopolitanism without illusions. Reply to my critics.Seyla Benhabib - 2014 - Critical Review of International Social and Political Philosophy 17 (6):697-715.
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  • Language as a Global Public Good.Isaac Taylor - 2014 - Res Publica 20 (4):377-394.
    Language use is a public good. Those using a common language receive benefits that are non-excludable and non-rival. And as more people speak the same language, the greater these benefits are. Sometimes individuals make a conscious decision to learn a language other than their native language in order to receive these benefits, and thereby incur costs. This paper is an attempt to determine how we should share the costs among all beneficiaries. I argue against Van Parijs’s proposal for this, and (...)
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  • A sufficiently political orthodox conception of human rights.Violetta Igneski - 2014 - Journal of Global Ethics 10 (2):167-182.
    The traditional conception of human rights, or the orthodox conception (OC), has, over the last few years, been vigorously challenged by the political conception (PC) of human rights. I have two main aims in this paper: the first is to articulate and evaluate the main points of disagreement between the OC and the PC in order to provide a clearer picture of what is at stake in the debate. The second is to argue that the OC has the resources to (...)
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  • The Volcanic Asymmetry or the Question of Permanent Sovereignty over Natural Disasters.Alejandra Mancilla - 2015 - Journal of Political Philosophy 23 (1):192-212.
    Why do we assign to countries rights to all the positive utilities from their natural resources, but hold them under no duty to bear costs for the negative utilities generated by those resources for those beyond their borders? In this paper I suggest that this ‘volcanic asymmetry’ has been overlooked by statist and cosmopolitan theories and that, despite of the arguments that might be given on its behalf, keeping this asymmetry requires further normative justification. I present two ways of getting (...)
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  • The Basic Structure of the Institutional Imagination.James Gledhill - 2014 - Journal of Social Philosophy 45 (2):270-290.
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  • Four tasks for forward-looking global ethics.Adela Cortina - 2014 - Journal of Global Ethics 10 (1):30-37.
    Our challenge for the twenty-first century consists in showing how to construct a global ethics and in trying to discover a rational foundation for it, which may be used as guidance for action and as a norm for the criticism of specific situations. I argue that four tasks must be accomplished to construct a global ethics: Construct that global governance or that world government that makes cosmopolitan citizenship possible. Foster the joint work of bioethics, economic and business ethics, and development (...)
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  • The force of the claimability objection to the human right to subsistence.Jesse Tomalty - 2014 - Canadian Journal of Philosophy 44 (1):1-17.
    The claimability objection rejects the inclusion of a right to subsistence among human rights because the duties thought to correlate with this right are undirected, and thus it is not claimable. This objection is open to two replies: One denies that claimability is an existence condition on rights. The second suggests that the human right to subsistence actually is claimable. I argue that although neither reply succeeds on the conventional interpretation of the human right to subsistence, an alternative ‘practical’ interpretation (...)
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  • Philosophical justification and the legal accommodation of Indigenous ritual objects; an Australian study.Andrew G. Hunter - unknown
    Indigenous cultural possessions constitute a diverse global issue. This issue includes some culturally important, intangible tribal objects. This is evident in the Australian copyright cases viewed in this study, which provide examples of disputes over traditional Indigenous visual art. A proposal for the legal recognition of Indigenous cultural possessions in Australia is also reviewed, in terms of a new category of law. When such cultural objects are in an artistic form they constitute the tribe's self-presentation and its mechanism of cultural (...)
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  • Justice and Democracy: Are they Incompatible?Philippe van Parijs - 1996 - Journal of Political Philosophy 4 (2):101-117.
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  • Review Article: The environmental turn in territorial rights. [REVIEW]Alejandra Mancilla - 2016 - Critical Review of International Social and Political Philosophy 19 (2):221-241.
    Recent theories of territorial rights could be characterized by their growing attention to environmental concerns and resource rights (understood as the rights of jurisdiction and/or ownership over natural resources). Here I examine two: Avery Kolers’s theory of ethnogeographical plenitude, and Cara Nine’s theory of legitimate political authority over people and resources. While Kolers is a pioneer in demanding ecological sustainability as a minimum requirement for any viable theory of territorial rights – building a bridge between environmental and political philosophy – (...)
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  • Was 9/11 Morally Justified?1.J. Angelo Corlett - 2007 - Journal of Global Ethics 3 (1):107-123.
    In Terrorism: A Philosophical Analysis,2 I analyzed philosophically and normatively the nature of terrorism in a way that does not beg the moral question against it. I also analyzed the conditions...
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  • Principles of global distributive justice: moving beyond Rawls and Buchanan.Anton A. van Niekerk - 2004 - South African Journal of Philosophy 23 (2):171-194.
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  • Enlightenment and Constraints.Joseph D. Lewandowski - 2009 - Public Reason 1 (2).
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  • Nationalist Criticisms of Cosmopolitan Justice.András Miklós - 2009 - Public Reason 1 (1):105-124.
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  • Exceptional Justice? A Discourse Ethical Contribution to the Immigrant Question.David Ingram - 2009 - Critical Horizons 10 (1):1-30.
    I argue that the exception must be a legitimate possibility within law as a revolutionary project, in much the same way that civil disobedience is. In this sense, the exception is not outside law if by "law" we mean not positive law as defined by extant legal documents (statutes, legislative committee reports, written judgments, etc.) but law as a living tradition consisting of both abstract norms and a concrete historical understanding of them. So construed, the exception is what can be (...)
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  • Abortion and the Limits of Political Liberalism.Henrik Friberg-Fernros - 2010 - Public Reason 2 (1).
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  • On the Public Reason of the Society of Peoples.Alexander Brown - 2010 - Public Reason 2 (1).
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  • David Miller’s theory of global justice. A brief overview.Helder De Schutter & Ronald Tinnevelt - 2008 - Critical Review of International Social and Political Philosophy 11 (4):369-381.
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  • Global justice as justice for a world of largely independent nations? From dualism to a multi‐level ethical position.Ronald Tinnevelt & Helder De Schutter - 2008 - Critical Review of International Social and Political Philosophy 11 (4):519-538.
    Can global justice simply be seen as social justice writ large? According to Miller it cannot. Seen from the viewpoint of justice there are fundamental differences between the national and international sphere. Just like Nagel he strongly rejects monism. Yet unlike Nagel, Miller does not confine duties of justice to sovereign states. Different forms of human association require different principles of justice. Strangely enough, however, Miller does not replace Nagel’s dualism with a multi‐level ethical position, but with a split‐level one. (...)
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  • Why Reflective Equilibrium? I: Reflexivity of Justification.Svein Eng - 2014 - Ratio Juris 27 (1):138-154.
    In A Theory of Justice (1971), John Rawls introduces the concept of “reflective equilibrium.” Although there are innumerable references to and discussions of this concept in the literature, there is, to the present author's knowledge, no discussion of the most important question: Why reflective equilibrium? In particular, the question arises: Is the method of reflective equilibrium applicable to the choice of this method itself? Rawls's drawing of parallels between Kant's moral theory and his own suggests that his concept of “reflective (...)
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  • Reason of State and Public Reason.Wojciech Sadurski - 2014 - Ratio Juris 27 (1):21-46.
    Abstract“Reason of state” is a concept that is rarely used in contemporary legal and political philosophy, compared to everyday parlance; “public reason,” in contrast, is ubiquitous, especially in liberal philosophy, as a legitimacy‐conferring device. In this article it is argued that the unpopularity of the notion of “reason of state” is partly due to its notorious ambiguity. Three different usages of the notion can be identified: a “thin” usage (where “reason of state” is equivalent to the common good); an “ironical” (...)
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  • Rawls and Religion: Between the Decency and Justice of Reasonable Religious Regimes.Hamid Hadji Haidar - 2006 - Politics and Ethics Review 2 (1):62-78.
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  • Egalitarianism and Merit in a Non-Ideal World: The Problem of Two-Tier Education.Mark Evans - 2005 - Politics and Ethics Review 1 (1):1-21.
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  • 2 Principles of generational justice.Christoph Lumer - 2006 - In Tremmel J. (ed.), The Handbook of Intergenerational Justice. Edward Elgar. pp. 39.
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  • Redeeming Freedom.Jiwei Ci - 2010 - In Stan van Hooft & Wim Vandekerckhove (eds.), Questioning Cosmopolitanism. Springer. pp. 49--61.
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  • Assembling Realistic Utopias: New Paths in the Global Justice DebateGillian Brock,Global Justice: A Cosmopolitan Account, 288 pp., £22.50/$45 paper.Richard Miller,Globalizing Justice: The Ethics of Poverty and Power, 288 pp., £16.99/$29.95 paper.Darrel Moellendorf,Global Inequality Matters, 256 pp., £55/$85 cloth. [REVIEW]Christoph Broszies - 2010 - Journal of International Political Theory 6 (2):217-230.
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  • On Setting Priorities among Human Rights.Jos Philips - 2014 - Human Rights Review 15 (3):239-257.
    Should conflicts among human rights be dealt with by including general principles for priority setting at some prominent place in the practice of human rights? This essay argues that neither setting prominent and principled priorities nor a case-by-case approach are likely to be defensible as general solutions. The main reasons concern how best to realize all human rights for all. Conflicts among human rights are more defensibly addressed by checking whether the conflict has been correctly diagnosed: Do human rights as (...)
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  • Human Rights for the Digital Age.Kay Mathiesen - 2014 - Journal of Mass Media Ethics 29 (1):2-18.
    Human rights are those legal and/or moral rights that all persons have simply as persons. In the current digital age, human rights are increasingly being either fulfilled or violated in the online environment. In this article, I provide a way of conceptualizing the relationships between human rights and information technology. I do so by pointing out a number of misunderstandings of human rights evident in Vinton Cerf's recent argument that there is no human right to the Internet. I claim that (...)
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  • Derechos humanos: estatistas, no cosmopolitas.Julio Montero - 2013 - Isegoría 49:459-480.
    La visión imperante en el derecho internacional actual concibe los derechos humanos como normas relativas al trato que los Estados brindan a su propia población. Esta posición, que se conoce como la “perspectiva estatista” sobre los derechos humanos, es actualmente resistida por varios autores. En este artículo intentaré defender la perspectiva estatista contra una serie de críticas recientemente formuladas por Cristina Lafont en Isegoría y en otras importantes revistas especializadas. En particular, trataré de probar que, contrariamente a lo que Lafont (...)
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  • Grounding Positive Duties in Commercial Life.Wim Dubbink & Luc Van Liedekerke - 2014 - Journal of Business Ethics 120 (4):527-539.
    For years business ethics has limited the moral duties of enterprises to negative duties. Over the last decade it has been argued that positive duties also befall commercial agents, at least when confronted with large scale public problems and when governments fail. The argument that enterprises have positive duties is often grounded in the political nature of commercial life. It is argued that agents must sometimes take over governmental responsibilities. The German republican tradition argues along these lines as does Nien-Hé (...)
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  • Responsabilidad, inclusión y gobernanza global: Una crítica de la concepción estatista de los derechos humanos.Cristina Lafont - 2010 - Isegoría 43:407-434.
    En este ensayo analizo algunas dificultades conceptuales asociadas a la exigencia de que las instituciones globales adquieran un grado mayor de legitimidad democrática. En ausencia de un Estado mundial, puede parecer inconsistente exigir que las instituciones globales sean responsables ante todos los que han de acatar sus decisiones y al mismo tiempo insistir en que los miembros de dichas instituciones, en tanto que representantes de sus respectivos Estados, mantengan las responsabilidades especiales que tienen con los ciudadanos de sus propios países. (...)
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  • The Imperial Paradox in Liberal International Theory.Ian Hall - 2008 - Journal of International Political Theory 4 (1):146-156.
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  • Global Citizenship as the Completion of Cosmopolitanism.Luis Cabrera - 2008 - Journal of International Political Theory 4 (1):84-104.
    A conception of global citizenship should not be viewed as separate from, or synonymous with, the cosmopolitan moral orientation, but as a primary component of it. Global citizenship is fundamentally concerned with individual moral requirements in the global frame. Such requirements, framed here as belonging to the category of individual cosmopolitanism, offer guidelines on right action in the context of global human community. They are complementary to the principles of moral cosmopolitanism — those to be used in assessing the justice (...)
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  • Public Reason and International Friendship.P. E. Digeser - 2009 - Journal of International Political Theory 5 (1):22-40.
    In The Law of Peoples, John Rawls offers an idea of international public reason that governs the relationship between liberal and decent peoples. This article begins by considering the relationship between liberal peoples and the form of public reason that they would deem acceptable. It ultimately argues that there is an international public reason that is common to minimally just states that is different from what would be found in the law of peoples. The applicability and content of this version (...)
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  • Liberalismo político y reciprocidad: justificación epistémica de creencias versus justificación moral de acciones.Mariano Garreta Leclercq - 2012 - Isegoría 46:279-294.
    Mi meta en este trabajo es proponer un nuevo tipo de argumento en defensa del ideal deliberativo de reciprocidad de justificación —que fue inicialmente introducido por el liberalismo político de John Rawls—. Dicho argumento aspira a demostrar que, aun cuando aceptemos la hipótesis de que un grupo de ciudadanos dispone de una justificación pública apropiada para creer que determinada doctrina comprehensiva es verdadera o correcta, existen razones morales fundamentales para rechazar la pretensión de que el estado pueda estar justificado para (...)
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  • Assembling Realistic Utopias: New Paths in the Global Justice Debate.Christoph Broszies - 2010 - Journal of International Political Theory 6 (2):217-230.
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  • On Applying Ethics: Who’s Afraid of Plato’s Cave?Eric Thomas Weber - 2010 - Contemporary Pragmatism 7 (2):91-103.
    The present paper is a response to Gerald Gaus, who has argued that philosophers should not apply ethics. After a critical evaluation of Gaus's arguments, I present several ways which Sidney Hook has outlined for philosophers to bring their skills to bear fruitfully on public policy matters. Following Hook's list, I offer three of my own suggestions for further ways in which philosophers can positively contribute to the application of ethics and of philosophy generally. Finally, I propose the venue of (...)
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