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Prepare yourself to defend the truth against the greatest worldview threat of our generation. In recent years, a set of ideas rooted in postmodernism and neo-Marxist critical theory have merged into a comprehensive worldview. Labeled "social justice" by its advocates, it has radically redefined the popular understanding of justice. It purports to value equality and diversity and to champion the cause of the oppressed. Yet far too many Christians have little knowledge of this ideology, and consequently, don't see the danger. Many evangelical leaders confuse ideological social justice with biblical justice. Of course, justice is a deeply biblical idea, but this new ideology is far from biblical. It is imperative that Christ-followers, tasked with blessing their nations, wake up to the danger, and carefully discern the difference between Biblical justice and its destructive counterfeit. This book aims to replace confusion with clarity by holding up the counterfeit worldview and the Biblical worldview side-by-side, showing how significantly they differ in their core presuppositions. It challenges Christians to not merely denounce the false worldview, but offer a better alternative-the incomparable Biblical worldview, which shapes cultures marked by genuine justice, mercy, forgiveness, social harmony, and human dignity.
In The Concept of Justice, Patrick Burke explores and argues for a return to traditional ideas of ordinary justice in opposition to conceptions of 'social justice' that came to dominate political thought in the 20th Century. Arguing that our notions of justice have been made incoherent by the radical incompatibility between instinctive notions of ordinary justice and theoretical conceptions of social justice, the book goes on to explore the historical roots of these ideas of social justice. Finding the roots of these ideas in religious circles in Italy and England in the 19th century, Burke explores the ongoing religious influence in the development of the concept in the works of Marx, Mill and Hobhouse. In opposition to this legacy of liberal thought, the book presents a new theory of ordinary justice drawing on the thought of Immanuel Kant. In this light, Burke finds that all genuine ethical evaluation must presuppose free will and individual responsibility and that all true injustice is fundamentally coercive.
Just Practice: A Social Justice Approach to Social Work provides a foundation for critical and creative social work that integrates theory, history, ethics, skills, and rights to respond to the complex terrain of 21st century social work. Just Practice puts the field of social work's expressed commitment to social justice at center stage with a framework that builds upon five key concepts: meaning, context, power, history, and possibility. How do we give meaning to the experiences and conditions that shape our lives? What are the contexts in which those experiences and conditions occur? How do structures and relations of power shape people's lives and the practice of social work? How might a historical perspective help us to grasp the ways in which struggles over meaning and power have played out and to better appreciate the human consequences of those struggles? Taken together, these concepts provide a guide for integrative social work that bridges direct practice and community building. The text prepares readers with the theoretical knowledge and practice skills to address the complex challenges of contemporary social work from direct practice with individuals and families, to group work, organizational and community change, and policy analysis and advocacy. Each chapter includes learning activities, reflection moments, practice examples, and the stories and voices of practitioners and service users to engage students as critical thinkers and practitioners. The author encourages teachers and students alike to take risks, move from safe, familiar, pedagogical spaces and practices, challenge assumptions, and embrace uncertainty.
"Anyone concerned with social justice will find this book makes him question his assumptions, rethink his premises, and think!" —Andrew P. Morriss, professor, Bush School of Government and Public Service, School of Law, Texas A&M University What is social justice? In these pages, twenty-one accomplished academics seek to do justice to "social justice." Inequality exists and it obviously causes rifts in societies. But it's not obvious how the government should address those rifts, or if it should address them at all. Have we forgotten the perhaps more efficient power of personal choice—and the corollary obligation: to serve our neighbors—to make our society more humane? Beginning with the first political philosophers in ancient Athens, and continuing right through Marx into our post-modern era, men have wrestled with the question of justice; and the answers have been as earnest as they have been varied. Today, our "expert" class also claim to have answers—updated answers, more "equitable" answers, more technological answers ... in short, answers that are simply better suited to our times. But are those answers in any way correct? Do they work? Are they—just? In these elegant, nuanced essays, the authors use the wisdom of ancient and modern philosophers to shed light on these important questions—and the answers are revealing. Armed with ample evidence from real-world experiences, lessons from history, the wisdom of the classics, modern philosophers, and even the teachings of the world religions, the contributors of Is Social Justice Just? Illuminate the central role of the individual in achieving justice in all its aspects. Read Is Social Justice Just? And discover: how to do social justice wrong with the poison of resentment, envy, and ignorance; how to do social justice right with the insights of philosophers and theologians; how to respect people's rights and liberties without sacrificing true equality; and how to reform flawed public policies that just make everything worse. In a world of partisanship, hysteria, maliciousness, and good intentions attached to hellish outcomes, this landmark book enters the public discourse at a critical time. With a foreword by Jordan B. Peterson, a preface by Nicholas Rescher, and a collection of essays by some of the best and brightest scholars of our time, Is Social Justice Just? is a timely and urgent work. Read it, and you will begin to think about "social justice," and justice, in some surprising new ways.
For much of the twentieth century improvement in the situation of disadvantaged communities was a focus for urban planning and policy. Yet over the past three decades the ideological triumph of neoliberalism has caused the allocation of spatial, political, economic, and financial resources to favor economic growth at the expense of wider social benefits. Susan Fainstein's concept of the "just city" encourages planners and policymakers to embrace a different approach to urban development. Her objective is to combine progressive city planners' earlier focus on equity and material well-being with considerations of diversity and participation so as to foster a better quality of urban life within the context of a global capitalist political economy. Fainstein applies theoretical concepts about justice developed by contemporary philosophers to the concrete problems faced by urban planners and policymakers and argues that, despite structural obstacles, meaningful reform can be achieved at the local level. In the first half of The Just City, Fainstein draws on the work of John Rawls, Martha Nussbaum, Iris Marion Young, Nancy Fraser, and others to develop an approach to justice relevant to twenty-first-century cities, one that incorporates three central concepts: diversity, democracy, and equity. In the book's second half, Fainstein tests her ideas through case studies of New York, London, and Amsterdam by evaluating their postwar programs for housing and development in relation to the three norms. She concludes by identifying a set of specific criteria for urban planners and policymakers to consider when developing programs to assure greater justice in both the process of their formulation and their effects.
He proposes a number of policies to achieve a more equal society and argues that they are economically feasible.
What is social justice? For Friedrich Hayek, it was a mirage—a meaningless, ideological, incoherent, vacuous cliché. He believed the term should be avoided, abandoned, and allowed to die a natural death. For its proponents, social justice is a catchall term that can be used to justify any progressive-sounding government program. It endures because it venerates its champions and brands its opponents as supporters of social injustice, and thus as enemies of humankind. As an ideological marker, social justice always works best when it is not too sharply defined. In Social Justice Isn’t What You Think It Is, Michael Novak and Paul Adams seek to clarify the true meaning of social justice and to rescue it from its ideological captors. In examining figures ranging from Antonio Rosmini, Abraham Lincoln, and Hayek, to Popes Leo XIII, John Paul II, and Francis, the authors reveal that social justice is not a synonym for “progressive” government as we have come to believe. Rather, it is a virtue rooted in Catholic social teaching and developed as an alternative to the unchecked power of the state. Almost all social workers see themselves as progressives, not conservatives. Yet many of their “best practices” aim to empower families and local communities. They stress not individual or state, but the vast social space between them. Left and right surprisingly meet. In this surprising reintroduction of its original intention, social justice represents an immensely powerful virtue for nurturing personal responsibility and building the human communities that can counter the widespread surrender to an ever-growing state.
In The Concept of Justice, Patrick Burke explores and argues for a return to traditional ideas of ordinary justice in opposition to conceptions of 'social justice' that came to dominate political thought in the 20th Century. Arguing that our notions of justice have been made incoherent by the radical incompatibility between instinctive notions of ordinary justice and theoretical conceptions of social justice, the book goes on to explore the historical roots of these ideas of social justice. Finding the roots of these ideas in religious circles in Italy and England in the 19th century, Burke explores the ongoing religious influence in the development of the concept in the works of Marx, Mill and Hobhouse. In opposition to this legacy of liberal thought, the book presents a new theory of ordinary justice drawing on the thought of Immanuel Kant. In this light, Burke finds that all genuine ethical evaluation must presuppose free will and individual responsibility and that all true injustice is fundamentally coercive.
Social justice, sometimes called civil justice, refers to the concept of a society in which justice is achieved in every aspect of society, rather than merely the administration of law. It is generally thought of as a world which affords individuals and groups fair treatment and an impartial share of the benefits of society. It can also refer to the distribution of advantages and disadvantages within a society. Social justice is both a philosophical problem and an important issue in politics, religion and civil society. Most individuals wish to live in a just society, but different political ideologies have different conceptions of what a 'just society' actually is. The term "social justice" is often employed by the political left to describe a society with a greater degree of economic egalitarianism, which may be achieved through progressive taxation, income redistribution, or even property redistribution, policies aimed toward achieving that which developmental economists refer to as equality of opportunity and equality of outcome. This important book gathers the latest research from around the globe in this field.