Jonathan Rothchild 《The Journal of religious ethics》2011,39(1):48-70

I argue that the aporetic character of clemency must be understood in terms of its unmerited and merited character to achieve the underlying purposes of justice within criminal justice: justice as fairness (punishment must be deserved and proportionate) and justice as restoration (repair of the harm to victims and society and the reintegration of offenders) are paramount goals. Rather than destabilizing political order, pardons can render productive potential tensions between justice as fairness and justice as restoration. Taking as my conceptual point of departure Paul Ricoeur's claims about the suprajuridical and supraethical character of pardon, I develop the argument through three central sections: an excursus into historical and contemporary practices of clemency in the United States; a critical analysis of the merited and unmerited aspects of clemency with respect to remorse and atonement theories within theological and legal discourse; and a normative engagement with pardons and felony disenfranchisement.  相似文献   

    

Oliver O'Donovan 《The Journal of religious ethics》2009,37(2):193-207

The historical problem about the origins of the language of rights derives its importance from the conceptual problem: of “two fundamentally different ways of thinking about justice,” which is basic? Is justice unitary or plural? This in turn opens up a problem about the moral status of human nature. A narrative of the origins of “rights” is an account of how and when a plural concept of justice comes to the fore, and will be based on the occurrence of definite speech‐forms—the occurrence of the plural noun in the sense of “legal properties.” The history of this development is currently held to begin with the twelfth‐century canonists. Later significant thresholds may be found in the fourteenth, sixteenth, and eighteenth centuries. Wolterstorff's attempt to find the implicit recognition of rights in the Scriptures depends very heavily on what he takes to be implied rather than on what is stated, and at best can establish a pre‐history of rights‐language.  相似文献   

    

Nicholas Wolterstorff 《The Journal of religious ethics》2009,37(2):261-279

The critical comments by my fellow symposiasts on my book, Justice: Rights and Wrongs , have provided me with the opportunity to clarify parts of my argument and to correct some misunderstandings; they have also helped me see more clearly than I did before the import of some parts of my argument. In his comments, Paul Weithman points out features of the right order conception of justice that I had not noticed. They have also prodded me to clarify in what way rights are trumps; and both his comments and Bernstein's have prodded me to clarify certain aspects of the theistic account of human rights that I offered. Attridge's comments lead me to see that I was perhaps over-zealous in emphasizing the objective aspects of the semantic range of dikaiosunê as used in the New Testament and downplaying the subjective aspects. And O'Donovan's comments have provided me with the opportunity to make clear that my account of rights is not an immunities account that presupposes nominalism, and to emphasize the ways in which it is not an asocial individualistic account.  相似文献   

    

Paul Weithman 《The Journal of religious ethics》2009,37(2):179-192

This introduction sets the stage for four papers on Nicholas Wolterstorff's Justice: Rights and Wrongs , written by Harold Attridge, Oliver O'Donovan, Richard Bernstein, and myself. In his book, Wolterstorff defends an account of human rights. The first section of this introduction distinguishes Wolterstorff's account of rights from the alternative account of rights against which he contends. The alternative account draws much of its power from a historical narrative according to which theory and politics supplanted earlier ways of thinking about justice. The second section sketches that narrative and Wolterstorff's counter-narrative. The third section draws together the main points of Wolterstorff's own account.  相似文献   

  总被引：1，自引：0，他引：1  

Simon Lloyd D. Restubog  Prashant Bordia  Sarbari Bordia 《Journal of business and psychology》2009,24(2):165-178

Purpose  The purpose of the study was to examine the combined interactive effects of a situational variable (procedural justice) and a dispositional (equity sensitivity) variable on the relationship between breach and employee outcomes. Design/methodology/approach   Data were obtained from 403 full-time employees representing a wide variety of business sectors in the Philippines. Supervisors were requested to provide an assessment of their subordinate’s civic virtue behavior. Findings  Results showed that equity sensitivity and breach interacted in predicting affective commitment. The negative relationship between breach and affective commitment was stronger for employees with an input-focused approach to organizational relationships (referred to as benevolents) than for those with an outcome-focused approach (referred to as entitleds). Results also indicated a stronger negative relationship between contract breach and civic virtue behavior under conditions of high procedural justice. Finally, a three-way interaction was found between contract breach, procedural justice and equity sensitivity in predicting affective commitment. Implications  Our findings provide a new insight suggesting that worse outcomes are to be anticipated especially if employees have an expectation that procedural justice can prevent any form of contract breach. In addition, although previous research has portrayed benevolents as more accepting of situations of u under-reward, this study has demonstrated that they too have their limits or threshold for under-reward situations. Originality/value  This research suggests that the type and intensity of one’s reactions to psychological contract breach is influenced by interactive forces of the individual’s disposition and the organizational procedures. A portion of this paper was presented at the 64th annual meeting of the academy of management meeting, New Orleans, USA, August, 2004.  相似文献   

    

by Lothar Schäfer  Diogo Valadas Ponte  Sisir Roy 《Zygon》2009,44(2):265-287

The authors undertake a thought experiment the purpose of which is to explore possibilities for understanding moral principles in analogy with cosmic order. The experiment is based on three proposals, which are described in detail: an ontological, a neurological, and a moral proposal. The ontological proposal accepts from the phenomena of quantum physics that there is a nonempirical domain of physical reality that consists not of material things but of what is philosophically conceptualized as a realm of nonmaterial forms. This realm of forms is the realm of potentiality in physical reality that quantum physics posits as an indivisible Wholeness—the One. It is the ultimate reality because everything empirical is the actualization of its forms. The neurological proposal is the hypothesis that the brain is sensitive to the potentiality waves in the cosmic field, as ordinary measuring instruments in physics are sensitive to potentiality waves at the quantum level, so that the cosmic field can communicate with the human brain. The third proposal assumes that the communication with the cosmic field can translate into moral ideas and actions. Even though the three proposals underlying the thought experiment are highly speculative, they lead to definite implications that make sense in their own right and can be applied in a useful way. From the order of reality some simple rules of conduct follow that are identical with traditional moral rules but have the character of rules of well‐ness, leading to new aspects of Aristotle's concept of eudaimonia and Kant's concept of the highest good. In analogy with the structure of physical reality, where all empirical phenomena are actualizations of nonempirical forms, it is suggested that the structure of morality, too, is that of a tacit, nonempirical form that actualizes in explicit principles and moral acts through our consciousness. The tacit form is thought to exist in the realm of cosmic potentiality, together with all the other forms that the empirical world actualizes. It can appear spontaneously in our consciousness when needed, offering its guidance to our judgment and free will. Because it does not appear in the form of commandments accompanied by threats, the actions of the tacit moral form define a higher level of morality, similar to that offered by some aspects of the Christian teaching, where one acts not out of fear but on the desire to do things right.  相似文献   

    

Carlie D. Trott; 《Journal of community & applied social psychology》2024,34(6):e70001

Youth activism for climate justice is inherently intergenerational. Fundamentally, young activists demand urgent action by today's adult power-holders for the security and well-being of their own and future generations. Despite intergenerationality being core to the movement, few studies with young activists have explored their views and experiences of intergenerational relations and tensions and how to advance intergenerational solidarities for climate justice. Addressing these critical topics, the present study used in-depth interviews with young activists (ages 15–17) in the climate justice movement across the US. Themes generated through reflexive thematic analysis centre on: (1) youths' adoption of “next generation” and “last generation” identities, respectively emphasising the heightened climate risks faced by their own and future generations, and the closing window of opportunity to prevent catastrophic climate breakdown; (2) their experiences of hostile and benevolent adultism; and (3) the need for adults to listen to, take seriously, centre, amplify, and—most importantly—respond to youths' demands. They urge adults, particularly those in powerful positions, to use their age-based privilege, political enfranchisement, material resources, professional status, and decision-making authority to uplift young people's voices and tangibly advance climate justice through solidarity-driven intergenerational partnerships and action. Implications for youth-centred research and policy are discussed.  相似文献   

    

Jeremy B. Bernerth  Daniel S. Whitman  H. Jack Walker  David T. Mitchell  Shannon G. Taylor 《Journal of Occupational & Organizational Psychology》2016,89(4):693-710

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Robert A. Thomson Jr.  Paul Froese 《Journal for the scientific study of religion》2016,55(4):839-858

We explore how images of God interact with political party to predict attitudes concerning the appropriate role of government in both criminal punishment and national security. Using the second wave of the Baylor Religion Survey (2007), we analyze the extent to which beliefs regarding God's moral judgment moderate the influence of party affiliation on opinions about the death penalty, fighting terrorism, punishing criminals, serving in the military, and U.S. involvement in the Iraq War. Specifically, we find that Democrats who believe in a judgmental God tend to support more conservative policies. In fact, attitudes converge such that the effects of party membership are erased if rival partisans both believe in a judgmental moral authority.  相似文献   

    

Laurence Marzucco  Isabelle Hansez 《Journal of Employment Counseling》2016,53(3):130-143

Despite a rapid growth and an ongoing need for outplacement services, little is known about the perceived adequacy and benefits of these services for the redundant employees using them. The authors surveyed 360 Belgian redundant employees (i.e., clients) who were using outplacement services provided by a public employment agency. Results indicated that an outplacement experience that is perceived as adequate by clients fosters their overall impressions of justice toward the dismissing organization. Perceived outplacement adequacy, in turn, led to benefits for the redundant employees—namely, a reduction of negative emotions and an enhancement of their perceived well‐being, future perspectives, and job‐seeking activities—thus confirming the mediating role of overall justice.  相似文献