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Volume 6, 2017
Ethics and Justice / Éthique et justice

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Displaying: 1-10 of 19 documents

1. Eco-ethica: Volume > 6
Peter Kemp, Noriko Hashimoto Editorial
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2. Eco-ethica: Volume > 6
Peter Kemp, Noriko Hashimoto Preface
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ethics and the idea of justice / éthique et l’idée de justice
3. Eco-ethica: Volume > 6
Peter Kemp Justice dans un monde de violence.: Sur la gouvernance mondiale selon la rose des vents
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The question is: how shall we conceive the idea of justice in the world of violence of our time? It takes up the old symbol of justice: the scales that symbolise an equilibrium between different ambitions. The author traces this idea in Western philosophy since Plato and Aristotle through Kant to Rawls, Ricoeur and Delmas-Marty for whom it becomes the symbol of global justice. By using the wind rose as another symbol, Delmas-Marty expresses the ethical necessity of a global justice between the philosophical, legal, social and political ambitions that blow across our whole world. All these winds have their rights in globalization, but none of them have the right to dominate the others.
4. Eco-ethica: Volume > 6
Tilman Borsche Aequitas — Abbild der unendlichen Gerechtigkeit im Recht
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Enquiring the sources and the legitimacy of Derrida’s statement “Law {droit) is not justice” from his essay “Force of Law: The ‘Mystical Foundation of Authority’ ” (1990), the paper analyses the three notions of “justice”, “equity” and “concordantia” (in Cusanus). Part I explains historically how the difference between the limited and changing human laws and the eternal justice of God was gradually being perceived and acknowledged in Antiquity. Part II illustrates how the virtue of equity was called upon to compensate for the insufficiencies and contradictions of human laws, mainly by Aristotle. Part III explores the conditions how and argues for the possibility that the notion of “concordantia” as developed by Nicolaus Cusanus for the Council of Basle could work as a mediating principle of legislation among conflicting interests and thus provide for temporary justice by means of an equitable procedure of legislation.
5. Eco-ethica: Volume > 6
Robert Bernasconi Lost without Words: The Justice That Surpasses Blind Justice
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Emmanuel Levinas can be read as challenging the legal principle that everybody must be treated in the same way without fear of favor, no matter who they are or what status they hold. He did so by highlighting the private suffering that goes unnoticed if justice is blind, as is suggested by the image of Iustitia wearing a blindfold. What this unspeakable suffering means for justice is explored through a reading of Jean Améry’s At the Mind's Limit and Jill Stauffer’s Ethical Loneliness: The Injustice of Not Being Heard.
6. Eco-ethica: Volume > 6
Jacob Dahl Rendtorff Mondialisation et justice globale: Vers un esprit cosmopolite
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This article discusses the concept of globalization in relation to global justice with the aim of developing a cosmopolitan spirit as the basis for international justice. Globalization was in the beginning an economic concept but with the emergence of global problems of global poverty, environmental degradation, climate change and global social and political interdependence we need to rethink the concept of justice for the international community at a cosmopolitan level. The article considers that it is the task of political philosophy to reflect on this other concept of globalization, not only as a utopia but also as a real alternative for the global community. The dream of another globalization includes overcoming the misery of the world in the struggle for democracy and hope for cosmopolitan justice in the age of hypermodemity.
7. Eco-ethica: Volume > 6
David Rasmussen From the Moral to the Political: The Question of Political Legitimacy in Non-Western Societies
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This article focuses on the problem of political legitimacy: first, by finding it to be the driving force in the Rawlsian paradigm moving from a focus on the moral to one on the political; second, with the help of a consideration of multiple- modernities theory, by arguing for a version of political liberalism freed of its western framework; and third, by applying that framework to current debates over the meaning of democracy in a Confucian context.
8. Eco-ethica: Volume > 6
Bernard Reber Le quasi-réalisme de Dworkin et la responsabilité de juger: Hercule face au roi Salomon
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Dworkin invented a fictional character: Hercules. Super-judge he has the capacity to reveal the hidden structure of judgments. In his famous judgment Solomon’s wisdom is recognized as divine. It is no longer sufficient for a secularized philosophical reflection. However, Dworkin’s Hercules is endowed with a capacity of unconventional coherence, which allows him to overcome the judge’s instinct. It is somehow in the position of a god. Salomon, who is called wise, has undoubtedly invented an unexpected resolution in his judgment, which is tested here in the light of the richness of the meaning of responsibility. For Salomon, as for Dworkin, responsibility is a rock. - This chapter examines in-depth his latest book, Justice for Hedgehogs, from a moral realism perspective, in order to critically analyse his narrow conception of moral realism and the various opponents of this meta-ethical theory as powerful as it is diverse.
9. Eco-ethica: Volume > 6
Peter McCormick Just Persons
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Ethics has to do basically with what and who acting persons are. Persons however act variously. Some persons are basically individualists. They characteristically act as if they are as wholly independent as possible from other persons. Other persons are collectivists. They act as if they are as much a dependent part of some larger community of persons as possible. - Accordingly, one cardinal issue for any philosophical ethics like eco-ethics is whether almost all persons are, fundamentally, independent entities. That is, are almost all persons independent entities, or are almost all persons dependent ones? - The idea I try to pursue here briefly is that, fundamentally, persons are neither independent nor dependent entities but interdependent ones. They are so in the senses of not being essentially prior to, or ontologically more basic than, or having their ontological identity apart from other persons.
ethics and social justice / éthique et justice sociale
10. Eco-ethica: Volume > 6
Jayne Svenungsson Justice in the Prophetic Tradition
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This paper explores the idea of justice in the prophetic strand of the Jewish and Christian traditions. First, a brief description is given of the context in which the prophetic idea of justice first evolves. Second, focussing on the historical and prophetic literature Hebrew Bible, an analysis of the defining characteristics of this idea of justice is undertaken. Third and finally, the relevance of this prophetic tradition for our contemporary politico-philosophical debates on justice is discussed in relation to the discourse on law and justice initiated by Jacques Derrida in the 1990s and followed up by Giorgio Agamben during the last decades.