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911.
This article examines the effect that different policy interventions of transitional justice have on the desires of the victims of human rights violations for retribution. The retributive desires assessed in this article are conceptualized as individual, collective, and abstract demands for the imposition of a commensurate degree of suffering upon the offender. We suggest a plausible way of reducing victims' retributive desires. Instead of "getting even" in relation to the suffering, victims and perpetrators may "get equal" in relation to their respective statuses, which were affected by political crimes. The article hypothesizes that the three classes of transitional justice: (1) reparation that empowers victims by financial compensation, truth telling, and social acknowledgment; (2) retribution that inflicts punishment upon perpetrators; and (3) reconciliation that renews civic relationship between victims and perpetrators through personal contact, apology, and forgiveness; each contributes to restoring equality between victims and perpetrators, and in so doing decreases the desires that victims have for retribution. In order to test our hypotheses, we conducted a survey of former political prisoners in the Czech Republic. Results from the regression analysis reveal that financial compensation, social acknowledgement, punishment, and forgiveness are likely to reduce victims' retributive desires. 相似文献
912.
Lynden K. Miles Louise K. Nind C. Neil Macrae 《Journal of experimental social psychology》2009,45(3):585-589
The temporal coordination of behavior during dyadic interactions is a foundation for effective social exchange with synchronized actions enhancing perceptions of rapport and interpersonal connectedness. What has yet to be established, however, are the precise characteristics of behavioral coordination that give rise to such effects. Informed by a dynamical systems approach, the current investigation considered whether judgments of rapport are influenced by the mode of interpersonal synchrony. In two experiments, participants rated the degree of rapport manifest by a simulated pair of walkers exhibiting various configurations of synchronized strides. The results revealed that the highest levels of rapport were associated with the most stable forms of interpersonal coordination (i.e., in-phase and anti-phase synchrony), regardless of whether coordination between the walkers was conveyed via the presentation of visual (Expt. 1a) or auditory (Expt. 1b) cues. These findings underscore the importance of interpersonal coordination to core aspects of social perception. 相似文献
913.
914.
ERIC CAVALLERO 《Metaphilosophy》2009,40(1):42-64
Abstract: In this essay a set of principles is defended that yields a determinate allocation of sovereign competences across a global system of territorially nested jurisdictions. All local sovereign competences are constrained by a universal, justiciable human rights regime that also incorporates a conception of cross-border distributive justice and regulates the competence to control immigration for a given territory. Subject to human rights constraints, sovereign competences are allocated according to a conception of global democracy. The proposed allocation scheme can accommodate substantial local autonomy while at the same time ensuring that everyone has a voice in the political decisions that affect his or her interests. The relevant class of affected interests is fully specified. Relevant affects are of two kinds: those that impose norms of governance on individuals, and those that impose external costs on them. The favored sense of "an external cost" is developed and defended. 相似文献
915.
Abstract: Liberalism welcomes diversity in substantive ideas of the good but not in the process whereby these ideas are formed. Ideas of the good acquire weight on the presumption that each is a person's own, formed independently. But people differ in their capacities to conceptualize. Some, appropriately characterized as cerebral, are proficient in and profoundly involved with conceptualizing. Others, labeled cognitively disabled, range from individuals with mild limitations to those so unable to express themselves that we cannot be sure whether their behavior is mediated by concepts at all. Constricted cognitive capacities have been thought to prevent participation in the prescribed process for forming personalized ideas of the good. So liberal theory, when formulating principles and practices of justice, often disregards cognitively disabled peoples' perspectives. We put aside metaphysically driven notions about personhood and show how interpersonal processes of "prosthetic" thinking (different from surrogacy) can satisfy liberalism's standards, positioning cognitively disabled individuals as fully participating subjects of justice. 相似文献
916.
Shunzo Majima 《Philosophia》2009,37(2):203-209
The purpose of this article is briefly to present a case for the principle of reparation as a new jus in bello principle for just humanitarian intervention. The article is divided into three sections. In “Restorative Justice and Civilian Protection”, I investigate the idea of restorative justice in order to consider whether or not it can complement the shortcomings of
the just war tradition in civilian protection. In “The Legal Framework on Reparation: Its Scope and Limitations”, I examine the scope of the law of armed conflict on reparatory measures in order to consider whether and how ideas of and
measures for restorative justice might be incorporated in the jus in bello framework for military humanitarian intervention. In “The Issue of Civilian Victims: A Case for Reparation”, I explore the implications of reparatory measures for victims in order to suggest that these measures are not only beneficial
to civilian victims but also imperative to be taken by the interveners if they undertake military intervention within the
jus in bello framework and claim its moral justifiability. 相似文献
917.
Oisín Deery 《Res Publica》2007,13(3):209-230
In this paper, I argue that ‹moral responsibility’ refers to two concepts, not to one. In the first place, we are not ultimately
morally responsible or, therefore, unqualifiedly blameworthy, due to the fact that we lack ultimate forms of control. But,
second, it is legitimate to consider us to be morally responsible in another sense, and therefore qualifiedly blameworthy,
once we have certain forms of control. Consequently, I argue that our normal practice of blaming is unjust, since it requires
that we are ultimately morally responsible. I contend that this practice must, on grounds of justice, be tempered by adequate
consideration of the fact that we are not ultimately morally responsible. My proposal in this regard is that blaming be replaced
by admonishment.
I would like to thank Dr. Cara Nine and Dr. David Hemp (University College Cork), and the two anonymous referees at Res Publica
for their helpful comments on this paper. 相似文献
918.
Spiess Christian 《Christian Bioethics: Non-Ecumenical Studies in Medical Morality》2007,13(3):287-301
Contemporary Christian ethics encounters the challenge to communicategenuinely Christian normative orientations within the scientificdebate in such a way as to render these orientations comprehensible,and to maintain or enhance their plausibility even for non-Christians.This essay, therefore, proceeds from a biblical motif, takesup certain themes from the Christian tradition (in particularthe idea of social justice), and connects both with a compellingcontemporary approach to ethics by secular moral philosophy,i.e. with Axel Honneth's reception of Hegel, as based on Hegel'stheory of recognition. As a first step, elements of an ethicsof recognition are developed on the basis of an anthropologicalrecourse to the conditions of intersubjective encounters. Theseconditions are then brought to bear on the idea of social justice,as developed in the social-Catholic tradition, and as systematicallyexplored in the Pastoral Letter of the United States Conferenceof Catholic Bishops, Economic Justice For All (1986). Proceedingfrom this basis, aspects of a Christian ethics of communityservice with regard to long-term care can be defined. 相似文献
919.
920.
Xianzhong Huang 《Frontiers of Philosophy in China》2007,2(2):265-279
People currently regard justice as the main principle of institutions and society, while in ancient Greek people took it as
the virtue of citizens. This article analyzes Aristotle’s virtue of justice in his method of virtue ethics, discussing the
nature of virtue, how justice is the virtue of citizens, what kind of virtue the justice of citizens is, and the prospect
of the virtue of justice against a background of institutional justice. Since virtue can be said to be a specific individual
character, Aristotle also defines the virtue of justice as the character of justice, with which citizens act justly and desire
to do what is just. The virtue of justice is also an individual ethical virtue, differing from others for it is at the same
time a social ethic. We can call the virtue of justice a “non-individual individual ethical virtue.” It has been explained
as between pure altruism and egoism, which is a wrong explanation. John Rawls regards justice as the first virtue of social
institutions, challenging Aristotle’s virtue of justice, an assertion which also needs further deliberation.
Translated from Zhongguo Renmin Daxue Xuebao 中国人民大学学报 (Journal of Renmin University of China), 2006, (2): 61–69 相似文献