Suchergebnisse

Bu makalede sosyal adalet tartışmalarının felsefi temelini oluşturan "kör talih" konusu Rawls ve Dworkin'in teorileri üzerinden tartışılacaktır. Her ne kadar Rawls ve Dworkin farklı yollar izlemiş olsalar da kör talih sonucu oluşmuş sosyal eşitsizliklerin telafi edilmesi konusunda aynı sonuca varmışlardır. Kör talih genellikle insanın içine doğduğu şartları anlatmakta ve bu şartların kişinin karakterini ve hayattaki başarıları üzerindeki belirleyici etkisinden kaynaklı kişinin neyi hak edip hak etmediğini belirlemektedir. Rawls'un ahlaki keyfilik dediği durumun yani zenginlik, zekâ, yetenek gibi doğuştan gelen kazanımların refahın kaynakların yeniden dağıtımını etkileyip etkilemediği sorusu tartışılacak ve Rawls ve Dworkin'in teorilerinin dağıtımcı adalet politikaları için tutarlı ve güçlü bir temel oluşturup oluşturmadığı tartışılacaktır.

Classical liberalism as opposed to traditional concepts has established a notion of justice that envisages the equality of individual (negative) freedoms & (tutelary) rights. Under the influence of socialist criticism, modern-day liberals have been trying to include within the concept of justice the problem of the distribution of positive freedoms & rights. The already classic attempt of solving this problem is John Rawls's theory that defines justice as fairness, based on the principles of the equality of basic freedoms of individuals compatible with the freedom of other individuals; the distribution of goods that will most benefit the least privileged; & the primacy of freedom over social equality & justice over economic efficiency. In a pluralist society, these principles should facilitate the establishment of the "overlapping consensus" among divergent social groups on the issues of the basic social structure. In his attempt to solve the problems of social equality, which Rawls's theory leaves open-ended, Michael Walzer postulates the principle of complex equality, which requires different ways of distribution for different types of goods. These types cannot be specified in advance; however, their distribution is the most remarkable skill of liberal politics. Finally, the author claims that the problem of a just political organization of multicultural societies can be solved by applying Rawls's principles of fairness to the negotiating processes & to achieving consensus among divergent cultural groups on certain issues. Adapted from the source document.

Razvoj ljudske civilizacije usko je povezan s korištenjem energije i njezinih mnogostrukih izvora. Od doba ranih hominida na planetu, prije sedam milijuna godina, pa do sadašnjeg homo sapiens sapiens, energija je bila osnovni čimbenik opstanka vrste. Crkva općenito, a posebice kroz svoj socijalni nauk pokazuje posebno zanimanje za pitanja cjelovitog ljudskog razvoja, pa je tako predmet njezina razmatranja i pitanje energije, kao iznimnog izazova za pravdu, sigurnost i mir u svijetu. S pitanjem globalne energetike bave se izravno pape Ivan Pavao II., Benedikt XVI. i Franjo, svjesni da ono spada u iznimno bitne znakove vremena, koje treba pretpostavljati, čitati i tumačiti u svjetlu evanđeoske mudrosti. Ipak, problematika energije, odnosno energetskog sustava, još uvijek je jedno zanemareno globalno pitanje današnjice, iako je iznimno bitan čimbenik za cjelovit razvoj i ljudsko dostojanstvo. ; The development of human civilization is closely related to the use of energy and of its multiple sources. From the time of the early hominoids on the planet, seven million years ago, to the present homo sapiens sapiens, energy has been a basic factor affecting the survival of the species. Generally speaking and particularly through her Social Doctrine, the Church demonstrates a special interest in issues concerning integral human development. Thus, the energy issue is also deemed a subject to be dealt with by the Church since it is an exceptional challenge for the purposes of justice, security and peace in the world. Popes John Paul II, Benedict XVI and Francis all have concerned themselves with the question of global energy, being aware that this is an extremely important sign of the times which must be understood, read and interpreted in the light of evangelical wisdom. Nevertheless, matters concerning energy and the energy system are today still a neglected global issue, though an immensely important factor affecting integral development and human dignity.

The author describes the communitarian critique of John Rawls, mostly that by Michael Walzer in Spheres of Justice (1983). The main communitarian objection to Rawls's theory of justice is that it is objectivistic & thus a modern variant of Platonism. Contrary to this attitude, Walzer insists on the theory of justice which takes as its starting point particular values of a society or culture & tries to formulate a critique of the American society as a community subject to "market imperialism." The response by Rawls & other liberals to the communitarian critique has proved that his theory is neither Platonic, transcendentally Kantian, nor abstractly objectivistic. Rawls & liberals are aware that their principles of justice have come into being within a specific European tradition of democratic constitutionalism, but that those principles aspire toward achieving universality, at least in those communities that are willing to accept a democratic constitutional system. Adapted from the source document.

In this article, the author shows why the student movement for free education ("the blockade") is wrong in asserting that the cause of injustice in higher education is the implementation of an allegedly neo-liberal project -- the Bologna Process. Furthermore, he claims that, in a serious discussion which would include all interested parties, the students' demand of "everything free on all levels in the highest possible numbers" could not be defended as a just demand. A socially just higher education would not be one which would be available free of charge to all interested parties, but one which would ensure access to higher education to the poor. The expose of the article is divided into three sections. First, Kurelic presents some ideological-theoretical formulations used in advocating free education. Then he attempts to show the short-sightedness of such formulations by referring to the example of criticism aimed at the higher education reform in Croatia, the so-called Bologna. In the third and final section, he explains why he is of the opinion that egalitarian liberals such as Scanlon and Barry, developing their line of argument from the position of social justice, would ask for much more than cancellation of school fees on all levels, and why the demand formulated according to Barry's categories is more solid. Adapted from the source document.

The author starts the article with a discussion of the ideas of deliberation & deliberative democracy in general & then presents some impressions & findings of the ongoing comparative research project on global justice movements. The research tries to answer two main questions: "How do (attempts to) deliberation, participation & decision-making look like in different kinds of groups, different countries (and probably at different levels -- from the local to the international)?" & "What factors influence & restrict deliberate/participatory practices?". The presented empirical investigation is mainly based on a semi-structured & full-structured participant observation, complemented by informal interviews in the local & regional groups in six countries & a number of transnational meetings of networks & political campaigns for global justice. The author concludes that global justice groups, though generally putting much emphasis reducing what they perceive as illegitimate forms of power within their own ranks & to deliberate as much as possible, do exhibit quite a number of aberrations from this ideal. Still, the author points out that deliberation, at least at the level of small-scale groups, is not just a dream but actually occurs, & that the majority of these groups are more successful in reducing in their internal communication "hard" power & enabling deliberation than most trade unions, political parties, & big NGOs. Adapted from the source document.