Suchergebnisse

Die Autorin konzentriert sich in ihrem Kommentar zu Onora O'Neills Beitrag im gleichen Sammelband auf die Situation von Frauen. Sie erläutert eingangs die Rolle von Frauen in diesem Projekt zur Gerechtigkeit und nimmt zu dem generellen kantischen Ansatz Stellung, der die Basis von O'Neills Überlegungen zu Fragen der Geschlechterpolitik bildet. Sie vergleicht ihn mit einem alternativen Ansatz, der auf aristotelische und verwandte Vorstellungen der griechischen Antike mit ihrem Begriff des Menschen und des menschlichen Tuns ("functioning") basiert. Im Anschluß geht sie einer Frage nach, die O'Neill nicht aufgegriffen hat, die aus ihrer Sicht aber bei der Analyse von Normen für die Geschlechter relevant ist. Sie erläutert den Konflikt zwischen verschiedenen Werten, die angeblich zu dem Schluß führe, es würden unterschiedliche und getrennte Normen für die Lebensqualität von Männern und Frauen benötigt. Die Erfahrungen von Frauen sollten nicht nur einfach ein "Fundus von vielen schlechten Beispielen für soziale Ungerechtigkeit" sein, sondern auch als eine Quelle von Anregungen gesehen werden, eine angemessene Konzeption der Lebensqualität zu erarbeiten. (rk)

Philoctetes was a good man and a good soldier. When he was on his way to Troy to fight alongside the Greeks, he had a terrible misfortune. By sheer accident he trespassed in a sacred precinct on the island of Lemnos. As punishment he was bitten on the foot by the serpent who guarded the shrine. His foot began to ooze with foul-smelling pus, and the pain made him cry out curses that spoiled the other soldiers' religious observances. They therefore left him alone on the island, a lame man with no resources but his bow and arrows, no friends but the animals who were also his food.Ten years later, according to Sophocles' version of the story, they come to bring him back: for they have learned that they cannot win the war without him. The leaders of the expedition think of Philoctetes as a tool of their purposes; they plan to trick him into returning, with no empathy for his plight. The Chorus of soldiers, however, has a different response. Even before they see the man, they imagine vividly what it is like to be him– and they enter a protest against the callousness of the commanders:For my part, I pity him– thinking of how, with no living soul to care for him, seeing no friendly face, wretched, always alone, he suffers with a fierce affliction, and has no resources to meet his daily needs. How in the world does the poor man survive?

Frontmatter -- ACKNOWLEDGMENTS -- CONTENTS -- Abbreviations -- Introduction -- 1. Social Contracts and Three Unsolved Problems of Justice -- 2. Disabilities and the Social Contract -- 3. Capabilities and Disabilities -- 4. Mutual Advantage and Global Inequality: The Transnational Social Contract -- 5. Capabilities across National Boundaries -- 6. Beyond "Compassion and Humanity": Justice for Nonhuman Animals -- 7. The Moral Sentiments and the Capabilities Approach -- Notes -- References -- Index

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