Reparations in Democratic Transitions

This article proposes a normative theory of reparations for political violence from the standpoint of contemporary critical theory debates on recognition and redistribution. I argue that any satisfactory reparations theory should aspire to ‘status parity’, a term coined by Nancy Fraser, and should include symbolic and material components for both individuals and groups. The essay argues that reparations can promote a number of worthy goals, including the reaffirmation of moral respect and dignity of victims.     

Reparations and the Rectification of Race

Positive law and problems with identifyingbeneficiaries confine reparations for U.S.slavery to the level of discourse. Within thediscourse, the broader topic of rectificationcan be addressed. The rectification of slaveryincludes restoring full humanity to our ideasof the slaves and their descendants and itrequires disabuse of the false biological ideaof race. This is not racial eliminativism,because biological race never existed, but moreimportantly because African American racialidentities and redress of present racism arebased on lifeworlds of race in contrast withwhich the biological idea has been an externalimposition.     

Achieving Democratic Equality: Forgiveness, Reconciliation, and Reparations

This paper provides an account of reparationsin general and then presents briefly oneexplanation of why many present day AfricanAmericans believe they are entitled toreparations from the U.S. Government.This explanation should not be seen as a finaljustification, but only as an indication whythe demand for reparations for AfricanAmericans might be seen a plausible. Next, ifit is reasonable to assume that reparations toAfrican Americans are plausible, I then go onto explain why reparations might be necessaryto fill the breech that is perceived to existbetween many African Americans and theirgovernment. This explanation will involve anexamination of the relationship between threeconcepts: forgiveness, reconciliation, andreparations. Then I explore why an apology orreparations for slavery and Jim Crow might benecessary for reconciliation between manyAfrican Americans and their government.Finally, I examine the contention that thelegislative process can be used to obtain anapology or reparations from the government.     

Reparations,Responsibility, and Formalism : A Reply to Carnes

Philosophia - In a recent paper, Thomas Carnes develops a novel argument for reparations for historical injustices. This Reply shows that Carnes succeeds only at the cost of invoking an implausible...     

A Lockean Argument for Black Reparations

This is a defense of blackreparations using the theory of reparations setout in John Locke's The Second Treatise ofGovernment. I develop two mainarguments, what I call the ``inheritanceargument' and the ``counterfactual argument,'both of which have been thought to fail. In nocase do I appeal to the false ideas that presentday United States citizens are guilty ofslavery or must pay reparation simply becausethe U.S. Government was once complicit in thecrime.     

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。