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A new analysis of John Rawls's theory of distributive justice, focusing on the ways his ideas have both influenced and been misinterpreted by the current egalitarian literature.
The first detailed reconstruction of the late work of John Rawls, further developing his ideas of 'justice-as-fairness'.
Distributive justice is one of the most discussed topics in political philosophy. Focusing on the plurality of irreconcilable conceptions of social and political justice, this book presents an array of new perspectives on the topic. Bringing together 30 original essays of well-established and young international scholars, the volume is essential reading for anyone interested in social and political justice.
Though the revised edition of A Theory of Justice, published in 1999, is the definitive statement of Rawls's view, so much of the extensive literature on Rawls's theory refers to the first edition. This reissue makes the first edition once again available for scholars and serious students of Rawls's work.
Property-Owning Democracy: Rawls and Beyond features a collection of original essays that represent the first extended treatment of political philosopher John Rawls' idea of a property-owning democracy. Offers new and essential insights into Rawls's idea of "property-owning democracy" Addresses the proposed political and economic institutions and policies which Rawls's theory would require Considers radical alternatives to existing forms of capitalism Provides a major contribution to debates among progressive policymakers and activists about the programmatic direction progressive politics should take in the near future
A Theory of Justice, by John Rawls, is widely regarded as the most important twentieth-century work of Anglo-American political philosophy. It transformed the field by offering a compelling alternative to the dominant utilitarian conception of social justice. The argument for this alternative is, however, complicated and often confusing. In this book Jon Mandle carefully reconstructs Rawls's argument, showing that the most common interpretations of it are often mistaken. For example, Rawls does not endorse welfare-state capitalism, and he is not a 'luck egalitarian' as is widely believed. Mandle also explores the relationship between A Theory of Justice and the developments in Rawls's later work, Political Liberalism, as well as discussing some of the most influential criticisms in the secondary literature. His book will be an invaluable guide for anyone seeking to engage with this ground-breaking philosophical work.
Since the publication of John Rawls' A Theory of Justice (1971) - followed up by Political Liberalism (1993) and Justice as Fairness: A Restatement (2001) - discussions on social justice and redistributive liberalism have taken center stage in contemporary political theory. This book adds to an enormous body of literature. It does not question Rawlsian principles, but it does reject the liberal institutions he advocates. A debate is constructed in which his liberalism is contrasted with a libertarian socialism informed by the English theorist of guild socialism G.D.H. Cole (1889-1959). These two authors visualize alternative macro socio-economic schemes. Although they are set within modern liberal and libertarian socialist frameworks respectively, they share a commitment to reducing vast inequalities in wealth. Central to the Rawlsian scheme is the difference principle - that inequalities are only permitted if they benefit the least well off. Rawls proposes that citizens deliberating without awareness of subjective talents - a collective lack of knowledge captured by the Rawlsian term the veil of ignorance - will be compelled to prioritize a society structured to accommodate this principle to other systems in which inequalities are allowed to concentrate with lesser degrees of regulation. This assertion will not be challenged. However, it is shown how the difference principle will be more easily realized in the left libertarian scheme, in which the author defends. The argument is that Rawlsian premises point to a more radical conclusion than Rawls acknowledges.
John Rawls's pioneering work of political philosophy A Theory of Justice has had far reaching influence on modern liberal political philosophy. Rawls' sprinciples of justice as fairness: the principle of liberty, the principle of fair equality of opportunity and the famous 'difference principle' have been both heavily criticized and incorporated into other political theories. In this book Päivänsalo both presents a deep analysis of the whole Rawlsian canon and builds upon and goes beyond Rawls's conception by introducing a fresh theoretical framework to clarify and modify different balances of the elements of Rawlsian justice. Justice as fairness is analyzed into its parts and elements, critically examined to find the strongest most favourable interpretations of each principle and in this light the principles are reconstructed and rebalanced in such a way as to resist the most significant criticisms of the Rawlsian project.
In this context Rawls challenges us to see the world through the lens of fairness. Injustice can only be effectively challenged if we can articulate, to ourselves and to others, both why a situation is unjust and how we might move towards justice. Political philosophy at its best offers both an answer to the why of injustice and the how of political and economic change. --
Reconstructing Rawls has one overarching goal: to reclaim Rawls for the Enlightenment—more specifically, the Prussian Enlightenment. Rawls’s so-called political turn in the 1980s, motivated by a newfound interest in pluralism and the accommodation of difference, has been unhealthy for autonomy-based liberalism and has led liberalism more broadly toward cultural relativism, be it in the guise of liberal multiculturalism or critiques of cosmopolitan distributive-justice theories. Robert Taylor believes that it is time to redeem A Theory of Justice’s implicit promise of a universalistic, comprehensive Kantian liberalism. Reconstructing Rawls on Kantian foundations leads to some unorthodox conclusions about justice as fairness, to be sure: for example, it yields a more civic-humanist reading of the priority of political liberty, a more Marxist reading of the priority of fair equality of opportunity, and a more ascetic or antimaterialist reading of the difference principle. It nonetheless leaves us with a theory that is still recognizably Rawlsian and reveals a previously untraveled road out of Theory—a road very different from the one Rawls himself ultimately followed.