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921.
Jay Drydyk 《Ethical Theory and Moral Practice》2012,15(1):23-38
In The Idea of Justice, Amartya Sen argues for an approach to justice that is comparative and realization-based rather than transcendental and institutional.
While Sen’s arguments for such an approach may not be as convincing as he thought, there are additional arguments for it,
and one is that it provides a unique and valuable platform on which an account of justice as a virtue of social and political
actors (including institutions and social movements) can be built. Hence new dimensions of comparison are opened up: some
actors are better disposed and more successful than others at leading social change in the direction of greater justice. The
main objective of this article is to use the capability approach to construct such an account. Six dimensions of acting justly
are identified: (1) reducing capability shortfalls; (2) expanding capabilities for all; (3) saving the worst-off as a first
step towards their full participation in economy and society, (4) which is also to be promoted by a system of entitlements
protecting all from social exclusion; while (5) supporting the empowerment of those whose capabilities are to expand; and
(6) respecting ethical values and legitimate procedures. I conclude by sketching some underlying moral psychology. 相似文献
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Jay Ogilvy 《World Futures: Journal of General Evolution》2013,69(7):461-470
This article examines the possible contributions the existentialist tradition might make to environmentalism. I note, first, that Martin Heidegger is a questionable ally, both because his relationship to technology is ambiguous, while his affiliations with the Nazis were not. But the larger existentialist tradition is valuable for the environmental movement because it opens up a field of possibilities for human creativity. Sartre serves as exemplary for the way he struggled with the dialectic between individual autonomy in his early philosophy of freedom, and the needs of the collective as he confronted them in his later turn toward Marxism. But the demands of the collective are more reasonably confronted in the larger legacy of Hegel than in the more limited form they took in Sartre's Marxism. The article concludes that Sartre's struggles can be enlightening to those of us who now seek the joyful wisdom of existential freedom for the individual even as we confront the demands that environmental degradation will place on the collective. 相似文献
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Jay R. Berkovitz 《Jewish History》2012,26(1-2):179-199
The social and intellectual foundations of medieval Judaism were shaken by a series of developments that included the invention of printing, advances in scientific knowledge, humanism, and the commercial revolution. In early modern Ashkenaz, the ensuing crisis centered on questions of ritual transmission and leadership. Minhagbücher composed in seventeenth-century Worms and Frankfurt urged the preservation and reinstatement of medieval customs relating to synagogue worship and rituals practiced in the home, while in some cases newer customs were also incorporated. However, the writings of Rabbi Ya’ir ?ayyim Bacharach were more far-reaching in response to the crisis of authority, as is evident in his forthright independence in matters of ritual and law. Customs could be considered authentic, in his view, provided they were textually based, were proven to be historically reliable, and enjoyed popular consent. His decision to consult kabbalistic sources—a departure from the resistance Kabbalah had encountered in early modern Ashkenaz—rested in part on the theological appeal of mysticism. Reflecting contemporary political philosophy and jurisprudence, Bacharach’s unequivocal endorsement of lay communal authority hinged on its elected status and on the legitimacy of law founded on principles of equity and justice. 相似文献
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