On Affectionate Respect in Gender Justice: An Inquiry into the Cultural Abuse of Sex

Phallogocentrism as cultural abuse of sex is a difficult issue that has been addressed by many modem Western feminist philosophers.By comparing their insights with those deriving from Chinese Confucianism and Daoism,I propose the concept of "affectionate respect" as an intellectual counterbalance to phallogocentrism.In this essay,I have discussed certain arbitrary fallacies based on masculine predominance and spotlighted the merits of being female in balancing emotion and reason,justice and fairness,and institutionally-biased powers and the human rights of innate dignity.To achieve gender justice and equality before God and under Heaven must be logically and morally extended to law and politics.     

Institutional consequentialism and global governance

Elsewhere we have responded to the so-called demandingness objection to consequentialism – that consequentialism is excessively demanding and is therefore unacceptable as a moral theory – by introducing the theoretical position we call institutional consequentialism. This is a consequentialist view that, however, requires institutional systems, and not individuals, to follow the consequentialist principle. In this paper, we first introduce and explain the theory of institutional consequentialism and the main reasons that support it. In the remainder of the paper, we turn to the global dimension where the first and foremost challenge is to explain how institutional consequentialism can deal with unsolved global problems, such as poverty, war and climate change. In response, following the general idea of institutional consequentialism, we draw up three alternative routes: relying on existing national, transnational and supranational institutions; promoting gradual institutional reform; and advocating radical changes to the status quo. We evaluate these routes by describing normatively relevant properties of the existing global institutional system, as well as by showing what institutional consequentialism can say about alternatives to it: a world government; and multi-layered sovereignty/neo-medieval system.     

Climate justice after Paris: a normative framework

This paper puts forward a normative framework to differentiate between the climate-related responsibilities of different countries in the aftermath of the Paris Agreement. It offers reasons for applying the chief moral principles of ‘historical responsibility’ and ‘capacity’ to climate finance instead of climate change mitigation targets. This will (i) provide a normative basis to realize the goal of climate change mitigation while allowing for developing and newly industrialized countries to develop economically and (ii) offer an account of the distributive principles that can regulate climate finance. This is a real-world interpretation of the 1992 UNFCCC principle of ‘common but differentiated responsibilities’ that takes into account the progress accomplished at the COP21 in Paris and offers a solution to the still unsolved problem of differentiated responsibilities. This paper offers an application of this proposal to the Green Climate Fund.     

Disaggregated pluralistic theories of global distributive justice – a critique

Pluralistic theories of global distributive justice aim at justifying a plurality of principles for various subglobal contexts of distributive justice. Helena de Bres has recently proposed the class of disaggregated pluralistic theories, according to which we should refrain from defending principles that apply to the shared background conditions of such subglobal contexts. This article argues that if one does not justify how these background conditions should be regulated by principles of a just global basic structure, then the (apparent) realization of the principles that are justified for the subglobal contexts of distributive justice can erode and undermine justice over time. For example, the realization of justice in international trade might undermine climate justice, at least if climate justice requires increasing tariffs (in order to mitigate greenhouse gas emissions) but justice in international trade calls for reducing tariffs (in order to create a level playing field). Principles of a just global basic structure would have to ensure that such justice-eroding spillover effects from one to another context of justice do not occur. Finally, the article responds critically to de Bres’ objections that an account of a just global basic structure is too idealistic, not action guiding, and superfluous.     

The indeterminacy failures of moral cosmopolitanism and liberal nationalism

Much of the discussion on cosmopolitanism and nationalism has focused on their different normative views. The purpose of this article is to shift the attention away from the normative debate to the metatheoretical argument about how we determine moral and political principles independently of each other. I argue that the discussion among proponents of cosmopolitanism and contextualist models boils down to latent methodological and metatheoretical assumptions about what selection of facts are considered politically relevant. In the article, I explore what I call ‘the indeterminacy failure’ of moral cosmopolitanism, that is, the view according to which moral principles fail to determine what political-institutional level might be preferable; and the ‘indeterminacy failure’ of liberal nationalism, that is, the view according to which national identity fails to determine moral principles. In opposition to dichotomist cosmopolitan models (including various nonideal types of moral cosmopolitanism) and alternative contextualist approaches (including the practice-dependence thesis and liberal nationalism), I promote a ‘split-level’ model that is set to avoid the difficulties in the other approaches. The split-level corrects the indeterminacy failures of cosmopolitanism and contextualism by distinguishing clearly between the level of moral theorising and the level of political theorising.     

差序公正与差序关怀：论中国人道德取向中的集体偏见

在中国传统的道德取向中,既有皮亚杰、科尔伯格的“道德公正”,也有吉利根、诺丁斯的“道德关怀”,但是,这两种道德取向在中国社会是以“差序格局”的样态运作的,即以“差序公正”和“差序关怀”的形式存在于中国人的道德判断中。“差序公正”和“差序关怀”的概念准确地表征了中国人道德取向的集体偏见。随着改革的不断深入,各项制度的不断建立和完善,人们的现代化层次不断提高,这种集体偏见正在逐渐得到克服和纠正。     

组织公正、组织认同与教师离职意向的关系

通过对700名教师施测Mael和Tetrick组织认同问卷、组织公正问卷和离职意向问卷,结果发现：（1）组织公正能够正向的预测个体的组织认同水平;（2）组织公正能够负向的预测个体的离职意向水平;（3）组织认同在组织公正和离职意向关系中的中介作用不显著。     

Prioritizing Rights in the Social Justice Curriculum

The biggest problem facing schools having social justice curricula, beyond implementation of a programme, I claim, is the problem of justification: what grounds what in social justice and how do we make this manifest to ourselves and to the curricula? If we cannot address this, then social justice curricula are doomed to begging the question. I claim that a ranking of human rights is not only necessary to adjudicate competing claims for social justice and at the same time, thwart interference with already agreed-upon human rights: it is necessary for any curriculum of social justice for schools. That is to say, curricular programs of social justice cannot justify social practices that interfere with human rights, nor can they teach otherwise than this. Due attention to the violation of human rights is necessary, I shall argue, and must be central in the discussion of education for social justice.     

Justice‐sensitive interpretations of ambiguous situations

The accessibility of concepts related to justice and injustice is proposed as a basic cognitive mechanism underlying the personality trait of justice sensitivity. To provide evidence for this assertion, the manner in which justice sensitivity shapes the interpretation of an ambiguous situation was investigated. It was found that, without priming, and after injustice is primed, persons high in justice sensitivity tend to perceive greater injustice in an ambiguous situation than persons low in justice sensitivity. If the restoration of justice is primed, however, persons high in justice sensitivity tend to interpret the ambiguous situation as more just when compared to persons low in justice sensitivity. Results are discussed with regard to a process‐oriented explanation of emotional and behavioural effects of justice sensitivity.