John Rawls
Sprawiedliwość to to, na co zgodzilibyśmy się, nie znając swojego miejsca w społeczeństwie – nierówności są uczciwe tylko wtedy, gdy pomagają najgorzej sytuowanym.
Umiejscowienie
Sprawiedliwość jako uczciwość: zasady, które wybralibyśmy za zasłoną niewiedzy.
Kluczowe idee
- Zasłona niewiedzy
- Zasada różnicy
- Równowaga refleksyjna
Uczniowie: Thomas Nagel, Ifeanyi Menkiti, Onora O’Neill, Christine Korsgaard, Elizabeth S. Anderson
Wpływ
Pod wpływem 7
John Locke
pod wpływem ✓
Rawls sought to carry the social contract of Locke, Rousseau and Kant ‘to a higher level of abstraction’ in the original position (A Theory of Justice, 1971). J. Rawls, A Theory of Justice (1971); Lectures on the History of Political Philosophy, ed. S. Freeman (2007)
John Locke › 1632–1704
David Hume
pod wpływem
Rawls took the circumstances of justice – moderate scarcity and limited altruism – from Hume as the conditions under which justice is needed (A Theory of Justice, 1971). J. Rawls, A Theory of Justice (1971); D. Hume, A Treatise of Human Nature III (1740); An Enquiry Concerning the Principles of Morals (1751)
Źródło: szkic AI
David Hume › 1711–1776
Jean-Jacques Rousseau
pod wpływem
Rawls placed justice as fairness in Rousseau’s contract tradition and read the general will as citizens’ shared reasoning about the common good (lectures, publ. 2007). J. Rawls, Lectures on the History of Political Philosophy, ed. S. Freeman (2007); A Theory of Justice (1971); SEP “John Rawls”
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Jean-Jacques Rousseau › 1712–1778
Immanuel Kant
pod wpływem ✓
Rawls read the original position of justice as fairness as a procedural expression of Kant’s autonomy (A Theory of Justice, 1971; ‘Kantian Constructivism in Moral Theory’, 1980). J. Rawls, A Theory of Justice (1971); “Kantian Constructivism in Moral Theory”, Journal of Philosophy 77 (1980); SEP “John Rawls”
Immanuel Kant › 1724–1804
Karol Marks
pod wpływem
Rawls took up Marx’s objection that liberal rights are merely formal, answering with the fair value of political liberties and property-owning democracy (Justice as Fairness: A Restatement, 2001). J. Rawls, Justice as Fairness: A Restatement (2001), § 52; Lectures on the History of Political Philosophy (2007), lectures on Marx
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Karol Marks › 1818–1883
Isaiah Berlin
pod wpływem
Rawls attended Berlin’s seminars in Oxford (1952–53) and later adopted his view that no social world can realise all values without loss (Political Liberalism, 1993). J. Rawls, Political Liberalism (1993); I. Berlin, “Two Concepts of Liberty” (1958); T. Pogge, John Rawls: His Life and Theory of Justice (2007)
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Isaiah Berlin › 1909–1997
Martin Luther King Jr.
pod wpływem
Rawls held that King’s religiously grounded appeals accorded with public reason because they supported constitutional values (‘The Idea of Public Reason Revisited’, 1997). J. Rawls, “The Idea of Public Reason Revisited”, University of Chicago Law Review 64 (1997); Political Liberalism (1993)
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Martin Luther King Jr. › 1929–1968
Wpływ na 5
Thomas Nagel uczeń/uczennica
uczeń/uczennica
Nagel took his PhD at Harvard in 1963 under Rawls with a dissertation on altruism, the theme of his The Possibility of Altruism (1970). Mathematics Genealogy Project, entry T. Nagel (Harvard 1963)
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Thomas Nagel › ur. 1937
Ifeanyi Menkiti uczeń/uczennica
uczeń/uczennica
Menkiti studied with Rawls at Harvard, who supervised his dissertation (PhD 1974), a study of collective responsibility. Wellesley College, obituary of I. A. Menkiti (2019)
Źródło: szkic AI
Ifeanyi Menkiti › 1940–2019
Christine Korsgaard uczeń/uczennica
uczeń/uczennica
Korsgaard took her PhD at Harvard in 1981 under Rawls with The Standpoint of Practical Reason (printed 1990). C. M. Korsgaard, The Standpoint of Practical Reason (diss. Harvard 1981; printed 1990); Mathematics Genealogy Project, entry J. Rawls
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Christine Korsgaard › ur. 1952
Elizabeth S. Anderson uczeń/uczennica
uczeń/uczennica
Anderson took her PhD at Harvard in 1987 under Rawls with a dissertation on value in ethics and in economics, which became Value in Ethics and Economics (1993). Mathematics Genealogy Project, entry E. S. Anderson (Harvard 1987); E. Anderson, Value in Ethics and Economics (1993)
Źródło: szkic AI
Elizabeth S. Anderson › ur. 1959
Rainer Forst
wpływ na
Forst, who worked with Rawls at Harvard, drew on Rawls’s political liberalism in his reconstruction of the debate between liberals and communitarians (Kontexte der Gerechtigkeit, 1994). R. Forst, Kontexte der Gerechtigkeit. Politische Philosophie jenseits von Liberalismus und Kommunitarismus (1994); J. Rawls, Political Liberalism (1993)
Źródło: szkic AI
Rainer Forst › ur. 1964
Krytyka
Wzajemna krytyka 1
Jürgen Habermas ⇄ wzajemnie
krytykuje
Replying to Habermas, Rawls argued that his own liberalism is freestanding and political, whereas Habermas’s discourse theory is a comprehensive doctrine (‘Political Liberalism: Reply to Habermas’, 1995). J. Rawls, “Political Liberalism: Reply to Habermas”, Journal of Philosophy 92 (1995), 132–180; J. Habermas, “Reconciliation through the Public Use of Reason”, ibid., 109–131
Źródło: szkic AI
krytyka ze strony
Habermas questioned whether Rawls’s original position and overlapping consensus can secure the validity, not merely acceptance, of principles of justice (‘Reconciliation through the Public Use of Reason’, 1995). J. Habermas, “Reconciliation through the Public Use of Reason: Remarks on John Rawls’s Political Liberalism”, Journal of Philosophy 92 (1995); J. Rawls, “Reply to Habermas”, ibid.
Źródło: szkic AI
Jürgen Habermas › 1929–2026
Krytyka ze strony 8
Alasdair MacIntyre
krytyka ze strony
MacIntyre objected that Rawls treats individuals as prior to community and excludes desert, which only a shared conception of the good could ground (After Virtue, 1981, ch. 17). A. MacIntyre, After Virtue (1981), ch. 17
Źródło: szkic AI
Alasdair MacIntyre › 1929–2025
Amartya Sen wpływ na
wpływ na
Sen dedicated The Idea of Justice (2009) to Rawls’s memory and kept his demand for impartial public reasoning, while shifting from ideal institutions to comparisons of real lives. A. Sen, The Idea of Justice (2009); J. Rawls, A Theory of Justice (1971)
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krytyka ze strony
Sen objected that Rawls’s primary goods ignore how people differ in converting resources into capabilities (‘Equality of What?’, 1979; The Idea of Justice, 2009). A. Sen, “Equality of What?”, Tanner Lecture (1979); The Idea of Justice (2009)
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Amartya Sen › ur. 1933
Robert Nozick
krytyka ze strony
Nozick objected that Rawls’s patterned principles can be upheld only by continual interference with free transactions, as the Wilt Chamberlain case shows (Anarchy, State, and Utopia, 1974). R. Nozick, Anarchy, State, and Utopia (1974), ch. 7
Źródło: szkic AI
Robert Nozick › 1938–2002
Onora O’Neill uczeń/uczennica
uczeń/uczennica
O’Neill took her PhD at Harvard in 1969 under Rawls with a dissertation on Kant’s ethics, printed under the name Onora Nell as Acting on Principle (1975). O. Nell (O’Neill), Acting on Principle: An Essay on Kantian Ethics (1975); Mathematics Genealogy Project, entry J. Rawls
Źródło: szkic AI
krytyka ze strony
O’Neill criticised Rawls for restricting justice to a single bounded society and for idealising assumptions that abstract from real agents’ vulnerability (Towards Justice and Virtue, 1996). O. O’Neill, Towards Justice and Virtue (1996); Bounds of Justice (2000)
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Onora O’Neill › ur. 1941
Martha Nussbaum wpływ na
wpływ na
Nussbaum adopted Rawls’s political liberalism, presenting her list of central capabilities as the possible object of an overlapping consensus (Women and Human Development, 2000). M. C. Nussbaum, Women and Human Development: The Capabilities Approach (2000); J. Rawls, Political Liberalism (1993)
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krytyka ze strony
Nussbaum argued that Rawls’s social contract cannot do justice to people with disabilities, citizens of other nations or animals, and proposed capabilities instead (Frontiers of Justice, 2006). M. C. Nussbaum, Frontiers of Justice: Disability, Nationality, Species Membership (2006)
Źródło: szkic AI
Martha Nussbaum › ur. 1947
Iris Marion Young
krytyka ze strony
Young argued that the ‘distributive paradigm’ dominant since Rawls misses institutional structures of oppression and domination (Justice and the Politics of Difference, 1990, ch. 1). I. M. Young, Justice and the Politics of Difference (1990), ch. 1
Źródło: szkic AI
Iris Marion Young › 1949–2006
Pokaż wszystko (8)Pokaż mniej
Charles W. Mills
krytyka ze strony
Mills objected that Rawls’s ideal theory, assuming a well-ordered society, has little to say about racial injustice and its correction (Black Rights/White Wrongs, 2017). C. W. Mills, “‘Ideal Theory’ as Ideology”, Hypatia 20 (2005); “Rawls on Race/Race in Rawls”, Southern Journal of Philosophy 47 (2009); Black Rights/White Wrongs (2017)
Źródło: szkic AI
Charles W. Mills › 1951–2021
Michael Sandel
krytyka ze strony
Sandel argued that Rawls presupposes an ‘unencumbered self’ choosing its ends prior to attachments, which cannot account for community (Liberalism and the Limits of Justice, 1982). M. J. Sandel, Liberalism and the Limits of Justice (1982; 2nd ed. 1998)
Źródło: szkic AI
Michael Sandel › ur. 1953
Krytykuje 3
Jeremy Bentham
krytykuje
Rawls objected that Bentham’s classical utilitarianism applies one person’s principle of choice to society and ‘does not take seriously the distinction between persons’ (A Theory of Justice, 1971). J. Rawls, A Theory of Justice (1971), §§ 5–6, 30
Źródło: szkic AI
Jeremy Bentham › 1748–1832
John Stuart Mill
krytykuje
Rawls objected that Mill’s utilitarian defence of liberty makes liberties hostage to uncertain calculations; justice as fairness gives them priority (A Theory of Justice, 1971). J. Rawls, A Theory of Justice (1971), § 33; Lectures on the History of Political Philosophy (2007), lectures on Mill
Źródło: szkic AI
John Stuart Mill › 1806–1873
Henry Sidgwick pod wpływem
pod wpływem
Rawls modelled his comparison of moral conceptions on Sidgwick’s Methods of Ethics (A Theory of Justice, 1971) and wrote a foreword to its 1981 reissue. J. Rawls, A Theory of Justice (1971); foreword to H. Sidgwick, The Methods of Ethics, 7th ed. (1981)
Źródło: szkic AI
krytykuje
Rawls took Sidgwick’s Methods of Ethics as the classic statement of utilitarianism, whose impartial sympathetic spectator merges all persons into one (A Theory of Justice, 1971). J. Rawls, A Theory of Justice (1971), §§ 5, 30; foreword to H. Sidgwick, The Methods of Ethics, 7th ed. (1981)
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Henry Sidgwick › 1838–1900
Dzieła
Sprawiedliwość jako uczciwość – sytuacja pierwotna i zasłona niewiedzy.
Konsensus nakładający się w społeczeństwach pluralistycznych.
Stanowisko
Rawls is widely credited with reviving political philosophy in the English-speaking world; he offered an alternative to utilitarianism, which in his view can sacrifice the individual to the greatest sum of welfare. Just principles, he argued, are those that free and equal persons would choose in an “original position” behind a “veil of ignorance” – not knowing their class, talents or conception of the good. They would choose, first, equal basic liberties for all; second, that social and economic inequalities are acceptable only if they are attached to positions open to all under fair equality of opportunity and if they benefit the least advantaged (the “difference principle”). The first principle takes priority over the second, and fair equality of opportunity over the difference principle. Rawls called this “justice as fairness.” In Political Liberalism he asked how a society deeply divided by religion and world views can be stable through an “overlapping consensus.”
Życie i kontekst
Rawls was born in Baltimore in 1921, studied at Princeton and served as an infantryman in the Pacific during the Second World War, an experience that led him to abandon his Christian faith. After a year at Oxford he taught at Cornell and MIT and from 1962 at Harvard. He worked for nearly two decades on his main work, published in 1971.
Dalsze główne dzieła
- A Theory of Justice (1971)
- Political Liberalism (1993)
- The Law of Peoples (1999)
- Justice as Fairness: A Restatement (2001)
Pojawia się w
- Podróż „Co jest sprawiedliwe?” · Przystanek 7 z 10
- Debata „Sprawiedliwość i równość”
- Debata „Czy zasługujemy na nasz sukces? Merytokracja”
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