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• W612946446 abstract "The Concept of Justice: Is Social Just? Thomas Patrick Burke New York: Continuum, 2011, 256 pp. is the primary object of political philosophy. Yet, like so many of our highest aspirations, we are prone to use capacious words that can create consensus in their most abstract formulations but engender discord, if not worse, in more specific forms. Justice has always been like this. During a civil war or an intense political conflict, both sides will preach the justness of their cause, and neither will claim to be fighting on the side of injustice. As much as political philosophers have penned defenses of particular conceptions of they have also attacked rival conceptions either as being or as being category mistakes. In The Concept of Justice, Thomas Patrick Burke engages in the latter type of criticism, arguing that what is usually described as is in fact wholly different from, and antagonistic to, For Burke, has four characteristics: First, it is an ethical judgment. As such, it can only describe actions of individuals and not mere states of affairs--only persons and their actions can be unethical. To speak of a state of affairs as independently of any unethical action that produced it, is to commit a fallacy. While Bob can perform an action, it cannot be if Bob was born with cerebral palsy, a state of affairs that no one culpably acted to bring into existence. Because it would be strange to describe Bob's condition as unethical, it is equally odd to describe it as unjust (but we are certainly free to describe it as good or bad). Second, is a relationship between wills which requires not merely action, but an internal state of mind, amens rea, for the action to be either just or unjust. An assault committed while sleepwalking or an involuntary muscle twitch that harms another do not fall under the category of The third criterion, which flows from the first two, is that justice and injustice entail individual accountability and responsibility. Responsibility can be assigned only to purposeful actions that are the product of the Injustice can be corrected by making accountable those who are responsible. The last characteristic is also entailed by the previous three: If action, will, and responsibility are key elements of this can only be so on condition that the will is free. In other words, freedom of the will is necessary for determinations of or injustice because moral value belongs only to a free will. Not only does the concept of social as Burke understands it, not incorporate these characteristics of genuine but it actively denies all four. Those who seek social for example, will often describe a certain state of affairs, such as relative poverty, as unjust. Although poverty can result from human action, it is usually not directly intended, and thus it is not a product of human A businessman may find himself impoverished due to the arrival of a new competitor, but those who take their business elsewhere do not intend to impoverish the businessman. Burke also examines the growth of the concept of social which originated in religious circles and was developed in official statements from religious authorities. His discussion of this history is illuminating. He rightly focuses on the meaning of the term rather than the simple words justice, and he finds that the meaning has changed over time to one that denies individual responsibility and focuses on states of affairs rather than purposeful human action. This modern conception of social would receive its most clear statement in Pope Pius XI's encyclical letter Quadragesimo anno (1931). Pius's letter promoted a starkly condemnatory view of economic inequality, calling it a 'violation of justice. …" @default.
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• W612946446 title "The Concept of Justice: Is Social Justice Just?" @default.
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