This is a defense of black reparations using the theory of reparations set out in John Locke''s The Second Treatise of Government. I develop two main arguments, what I call the ``inheritance argument'''' and the ``counterfactual argument,''''both of which have been thought to fail. In no case do I appeal to the false ideas that present day United States citizens are guilty of slavery or must pay reparation simply because the U.S. Government was once complicit in the crime.

This article considers the question of the responsibility of present generations for injustices committed by previous ones. It asks whether the descendants of victims of past injustice have claims against the descendants of the perpetrators of injustice. Two modes of argument are examined: the individual responsibility approach, according to which descendants cannot have claims against other descendants, and the collective responsibility approach, according to which descendants do have strong claims. Both approaches are criticized, but for different failings. An alternative view, (...) building on the individualist approach, is defended. This view argues that some people may have to bear responsibility for past injustice if lines of responsibility can clearly be drawn. This is most likely when certain kinds of corporate agents persist over generations, even after original members of such corporations have ceased to exist. Key Words: responsibility • justice • injustice • aborigines • history. (shrink)

A natural way of viewing compensation is to see it as the restoration of a good or level of well-being which someone would have enjoyed if he had not been adversely affected by the act of another. This view underlies Nozick’s assertion that “something fully compensates … person X for Y’s action A if X is no worse off receiving it, Y having done A, than X would have been without receiving it if Y had not done A”; and it (...) has been held by many others as well. Because the notion that compensation is the restoration of a good which a person would have had but for the act of another is so pervasive, I shall refer to it as the official view of compensation. One noteworthy feature of the official view is the ease with which it allows compensation to be justified in particular cases. If compensation is just the restoration of a good which one would have had if the ordinary course of things had not been disrupted, then to provide a prima facie justification of it, one need only argue that the natural course of things should not have been disrupted in the first place. (shrink)