ABSTRACTThe responsibility of the food and beverage industry for noncommunicable diseases is a controversial topic. Public health scholars identify the food and beverage industry as one of the main contributors to the rise of these diseases. We argue that aside from moral duties like not doing harm and respecting consumer autonomy, the food industry also has a responsibility for addressing the structural injustices involved in food-related health problems. Drawing on the work of Iris Marion Young, this article first shows how (...) food-related public health problems can be understood as structural injustices. Second, it makes clear how the industry is sustaining these health injustices, and that due to this connection, corporate actors share responsibility for addressing food-related health problems. Finally, three criteria are discussed as grounds for attributing responsibility, allowing for further specification on what taking responsibility for food-related health problems can entail in corporate practice. (shrink)

Some of the most invidious injustices are seemingly the results of impersonal workings of rigged social structures. Who bears responsibility for the injustices perpetrated through them? Iris Marion...

Iris Marion Young’s influential Social Connections Model of responsibility offers a compelling approach to theorizing structural injustice. However, the precise nature of the kind of responsibility modelled by the SCM, along with its relationship to the liability model, has remained unclear. I offer a reading of Young that takes the difference between the liability model and the SCM to be an instance of a more longstanding distinction in the literature on moral responsibility: attributability vs. accountability. I show that interpreting the (...) SCM as a conception of accountability resolves a number of objections, while also highlighting the SCM’s distinctive stance on the relationship between ethics and politics. (shrink)

This paper intends to explain the problem of structural injustice. The Rawlsian theory of justice is problematic due to the reality of positional differences. The assumptions of Rawls are put into question. Oppression, according to Iris Marion Young, is social in character. Fair opportunity is not enough. To elaborate this critique, this study presents the exclusion of individuals with handicap, the problem of global justice, and the situation of women in patriarchal cultures. Some social rules and the behavior of people (...) discriminate the powerless. For instance, particular standards in society promote the high sense of respectability for professionals but not the respect for the equal dignity of persons. Procedures, laws, and policies manifest the prejudice against others. Beyond Rawls, the pursuit of justice and democratic inclusion, it is argued, requires overcoming unjust structures. (shrink)

“Structural Injustice” refers to injustices that can't be attributed to particular actions by bad actors. This article surveys Iris Marion Young's influential account of structural injustice; lays out some considerations related to the concept's use as an analytical tool; and critically surveys Young's account of individual responsibility for structural injustice.

Iris Marion Young presents a social connection model on which those, and only those, who participate in structural processes that produce injustice have a forward-looking responsibility to redress the resulting injustice by challenging the structures that produce it. In Young's view, this is an all-things-considered, albeit discretionary, responsibility. I argue that participation in a structural process that produces injustice is neither necessary nor sufficient for having political responsibilities, and that therefore the social connection model must be rejected. A subtler model (...) is needed, one that depicts participation in a structural process that produces injustice as sufficient for having pro tanto forward-looking responsibilities to redress the process, unless the participating agent satisfies certain excusing conditions. I suggest the intuitive force of the thought that mere participation gives us political responsibilities can be explained by more fundamental considerations. Hastily, we might conclude that all participants have political responsibilities simply because most of them satisfy at least one of the following conditions: they cause injustice to continue, they are morally responsible for injustice, they benefit from injustice, they have communal ties with the victims of injustice, or they have the capacity to redress injustice. (shrink)