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- W644682275 abstract "Why must nearly all the current normative theories of distribution represent justice as something else? Why are we led to see justice as fairness, as the greatest mutual advantage, as the minimax relative concession, as reciprocity, as the terms of a society-wide agreement that cannot reasonably be rejected, as reversibility, as impartiality? There is nothing in the lengthening series of aliases suggesting that the ingenuity moral philosophers deploy in reinventing justice as something else is about to run out of further variants. Arguably, Kant has set the precedent. His categorical imperative identified justiceas universalizability. However, his was not aprinciple capable of regulating all distributive conflicts, notably the conflicts that may arise from the distribution of initial endowments of talents, advantages, and possessions. A rule one wishes to apply to oneself is universalizable if it is a requirement of reason to wish it to apply to everyone else, and vice versa. Universalizability, therefore, is incapable of generating rules of distribution that systematically favor the weak, the unsuccessful, and the poor. The strong, the successful, andthe rich cannot plausibly be held to wish redistributive rules to apply to themselves that would predictably work to their disadvantage. This Kantian defect, to call it that with tongue firmly in cheek, was radically remedied by John Rawls’s “justice as fairness,” where a sense of fairness impels all adult members of society to accept those principles ofjustice that it would be rational to adopt in an “original position.” In this original position, all initial endowments disappear behind a “veil of ignorance.” If people had no endowments, or had equal ones, or were ignorant of what they had, it would be para-" @default.
- W644682275 created "2016-06-24" @default.
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- W644682275 date "1996-01-01" @default.
- W644682275 modified "2023-09-23" @default.
- W644682275 title "Justice as Something Else" @default.
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