Global Economy,Justice and Sustainability

Although this paper attends to some extent to the question whether the global economy promotes or impedes either justice or sustainability, its main focus is on the relationship between justice and sustainability. Whilst sustainability itself as a normative goal is about sustaining inter alia justice, justice itself requires intergenerationally the sustaining of the conditions of a good life for all. At the heart of this is a conception of justice as realising the basic rights of all–in contrast to a more demanding distributive principle or a less demanding principle of not violating the liberty rights or other basic rights of others. Although Pogge’s analysis that the global economy causes harm by failing to realise basic rights is seen as a useful challenge to common libertarian assumptions, the acceptance of other positive correlative duties, following Shue, is advocated. Insofar as the global economy fails to realise basic justice, the question is ‘how far can it realistically be changed?’ and this is a function partly of the moral attitudes of individuals at large.     

Ability,Responsibility, and Global Justice

Many have argued that we have a moral obligation to assist others in need, but given the scope of global suffering, how far does this obligation extend? According to one traditional philosophical view, the obligation to help others is limited by our ability to help them, or by the principle that “ought implies can.” This view is primarily defended on the grounds that it is a core principle of commonsense moral psychology. This paper reviews findings from experimental philosophy in cognitive science demonstrating that “ought implies can” is rejected by moral psychology. Researchers find that moral obligations are ascribed to agents who cannot fulfill them, suggesting that moral requirements do sometimes extend beyond what we are able to do. This research furthers our understanding of moral obligation, identifies an important need for further cross-cultural work in moral psychology, and demonstrates a way in which scientific experimentation can be applied to improve upon the conceptual analysis of important philosophical concepts in normative ethics.

     

全球正义——日益扩展的行动范围

各种正义概念 在《理想国》的十卷著作中,苏格拉底的问题"什么是正义?"导致了人们分别在个体和社会那里对正义的本性进行研究.     

Cosmopolitanism and Global Justice

Philosophical attention to problems about global justice is flourishing in a way it has not in any time in memory. This paper considers some reasons for the rise of interest in the subject and reflects on some dilemmas about the meaning of the idea of the cosmopolitan in reasoning about social institutions, concentrating on the two principal dimensions of global justice, the economic and the political.Opening address of the Mini-Conference on Global Justice, American Philosophical Association Pacific Division, 2004 Annual Meeting, Pasadena, California, March 27, 2004. I am grateful for comments to Darrel Moellendorf and to my copanelists Michael Blake, Kristen Hessler, Jon Mandle, Mathias Risse and Leif Wenar.     

Global Justice, Capitalism and the Third World

ABSTRACT Reflecting on the North/South dialogue, I consider questions of global justice. I argue that questions of global justice are just as genuine as questions of domestic justice. A too narrow construal of the circumstances of justice leads to an arbitrary forestalling of questions of global justice. It isn't that we stand in conditions of reciprocal advantage that is crucial but that we stand in conditions of moral reciprocity. I first set out concerning the situation in the North and the South and the relations between them something of the facts in the case coupled with some interpretative sociology. Such investigations show massive disparities of wealth and condition between North and South and further show that these disparities have been exacerbated by the interventionist policies of the West. I then, while remaining mindful of the strains of commitment, argue that justice requires extensive redistribution between North and South but that this can be done without at all impoverishing the North, though to do so would indeed involve a radical re-ordering of the socio-economic system of the North.     

Global Distributive Justice

The paper discusses the problem of global distributive justice. It proposes to distinguish between principles for the domestic and for the global or intersocietal distribution of wealth. It is argued that there may be a plurality of partly diverging domestic conceptions of distributive justice, not all of which need to be liberal egalitarian conceptions. It is maintained, however, that principles regulating the intersocietal distribution of wealth have to be egalitarian principles. This claim is defended against Rawls's argument in The Law of Peoples that egalitarian principles of distributive justice should not be applied globally. Moreover, it is explained in detail, why Rawls's "duty of assistance to burdened societies" cannot be an appropriate substitute for a global principle of distributive justice.     

Contractualism and Global Economic Justice

This article examines Rawls's and Scanlon's surprisingly undemanding contractualist accounts of global moral principles. Scanlon's Principle of Rescue requires too little of the world's rich unless the causal links between them and the poor are unreliable. Rawls's principle of legitimacy leads him to theorize in terms of a law of peoples instead of persons, and his conception of a people leads him to spurn global distributive equality. Rawls's approach has advantages over the cosmopolitan egalitarianism of Beitz and Pogge. But it cannot generate principles to regulate the entire global economic order. The article proposes a new cosmopolitan economic original position argument to make up for this lack in Rawls's Law of Peoples.     

正义:社会正义和全球正义

<正>义是理念,理念在历史中显示。非正义是与正义相关而不是相反的概念,它指的是各种事态。鉴于非正义所指事态的多样性,正义理念可被赋予以下内容:个体的基本权利必须被保护和行使;在某时期的实际条件下,这些权利的诸意蕴必须在国家和全球的层面上被诉求和实行。正义由此显示为一个元-原则,并在社会正义和全球正义中得到充实。当前,自由市场和人权的结合加剧了社会和全球非正义,加剧了国家之间和内部业已存在的经济不平等。保护作为清晰思考和界定的基本人权是走出当前困境的出路。     

Priorities of Global Justice

One-third of all human deaths are due to poverty-related causes, to malnutrition and to diseases that can be prevented or cured cheaply. Yet our politicians, academics, and mass media show little concern for how such poverty might be reduced. They are more interested in possible military interventions to stop human rights violations in developing countries, even though such interventions – at best – produce smaller benefits at greater cost. This Western priority may be rooted in self-interest. But it engenders, and is sustained by, a deeply flawed moral presentation of global economic cooperation. The new global economic order we impose aggravates global inequality and reproduces severe poverty on a massive scale. On any plausible understanding of our moral values, the prevention of such poverty is our foremost responsibility.     

全球正义:意义与限度

正义作为一种广义的理想,无疑古已有之,对正义的探讨,也已经历了一个漫长的过程:从柏拉图到罗尔斯,正义一度成为关注的主题.随着经济全球化的多方面展开,正义问题开始逐渐超越了地域的界限而成为全球性的问题;冷战结束后政治、军事、经济等各种形式的冲突,进一步将如何在国际范围内建立一种公正的政治、经济秩序等等问题,提到了突出的地位.在这一背景下,讨论全球正义的问题无疑既具有理论的意义,也具有不可忽视的实践意义.