If we imagine ourselves as deliberators, we might be tempted by the idea of total equality in primary goods. This ensures, at least, that nobody will be better off than you for arbitrary reasons. However, some inequality might be useful: the possibility of earning more might incentivize people to work harder, growing the economy and so increasing the total amount of available wealth.
The second principle has two parts:. This gives us the ideal of fair equality of opportunity : inequalities are allowed only if they arise through jobs that equally talented people have equal opportunity to get. This requires, for instance, that young people receive roughly equal educational opportunities; otherwise, a talented individual might be held back by a lack of basic knowledge, either about their own talents, or about the world.
This is called the difference principle. These principles are ordered, which tells us what to do if they clash: equal liberty is most important, then fair opportunity , and finally the difference principle. So, neither freedoms nor opportunity are governed by the difference principle. At least within specific societies, each seems to violate his basic principles of justice, and so would be condemned as unjust. Rawls a addresses the distinct question of global or international justice. Rawls suggests that justice at the global level exists between peoples groups bound by, e.
While international justice is also developed by reference to a veil of ignorance, the deliberators are representatives of societies. As such, Rawls believes that their concerns would be very different, including a strong emphasis on respect for national sovereignty, with exceptions only in cases of severe human rights violations.
Justice Essay | Bartleby
In addition, so long as all peoples or nations have institutions that enable their members to live decent lives, any remaining inequality is not morally troubling. As outlined below, this is in stark contrast to his theory of domestic justice. In addition, so long as all peoples or nations have institutions that enable their members to live decent lives, any remaining inequality is not morally troubling.
As outlined below, this is in stark contrast to his theory of domestic justice. Gauthier, ; Gilbert, The basic idea is that justice is only necessary where there are potential conflicts i. So society — and with it our system of justice — will break down.
Problems Relating To Law And Justice Philosophy Essay
See e. Related critiques have also been made with respect to other forms of injustice, such as gender-related injustice e. Okin, and injustice against people with disabilities e. Sen ; Nussbaum Later , he seems to suggest that some inequalities of opportunity are inevitable, and that they must therefore be turned to the benefit of those with the least opportunity: this view looks remarkably like a difference principle for opportunity. Oxford University Press. MacMurrin ed. Cambridge University Press Cambridge: Cambridge University Press.
Taylor, Charles Download this essay in PDF. Prisons are first and foremost not houses of confinement but departments of correction. The crucial part of this institution is not the cage of the prison cell, but the routine of the timetables that govern the daily lives of prisoners. Importantly, all of the elements of prison surveillance are continuously made visible. Prisoners must be made to know that they are subject to continual oversight.
The purpose of constant surveillance is not to scare prisoners who are thinking of escaping, but rather to compel them to regard themselves as subject to correction. The crucial move of imprisonment is that of coaxing prisoners to learn how to inspect, manage and correct themselves. If effectively designed, supervision renders prisoners no longer in need of their supervisors. For they will have become their own attendant.
This is docility. T o illustrate this distinctly modern form of power, Foucault used an image in Discipline and Punish that has become justly famous. From the archives of history, Foucault retrieved an almost-forgotten scheme of the canonical English moral philosopher Jeremy Bentham Central to his proposal was that of an architecture designed for correction. The design of the Panopticon was simple. A circle of cells radiate outward from a central guard tower. Each cell is positioned facing the tower and lit by a large window from the rear so that anyone inside the tower could see right through the cell in order to easily apprehend the activities of the prisoner therein.
The guard tower is eminently visible to the prisoners but, because of carefully constructed blind windows, the prisoners cannot see back into the tower to know if they are being watched. This is a design of ceaseless surveillance. The Panopticon might seem to have remained a dream. But the important thing about the Panopticon was that it was a general dream. One need not be locked away in a prison cell to be subject to its designs of disciplinary dressage.
Philosophy of Education
To be sure, disciplinary training is not sovereign violence. But it is power. Classically, power took the form of force or coercion and was considered to be at its purest in acts of physical violence. Discipline acts otherwise. It gets a hold of us differently.
It does not seize our bodies to destroy them, as Leviathan always threatened to do. All of this amounts to, Foucault saw, a distinctly subtle and relentless form of power. To refuse to recognise such disciplining as a form of power is a denial of how human life has come to be shaped and lived. If the only form of power we are willing to recognise is sovereign violence, we are in a poor position to understand the stakes of power today.
If we are unable to see power in its other forms, we become impotent to resist all the other ways in which power brings itself to bear in forming us. Disciplinary anatomo-politics persists alongside sovereign power as well as the power of bio-politics. In his next book, The History of Sexuality , Foucault argued that bio-politics helps us to understand how garish sexual exuberance persists in a culture that regularly tells itself that its true sexuality is being repressed.
Bio-power does not forbid sexuality, but rather regulates it in the maximal interests of very particular conceptions of reproduction, family and health.
Treatment for Crime: Philosophical Essays on Neurointerventions in Criminal Justice
It would have been unlikely, if not impossible, to achieve this by sovereign acts of direct physical coercion. Much more effective were the armies of medical men who helped to straighten out their patients for their own supposed self-interest.
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Other forms of power also persist in our midst. The strident philosophical skepticism in which his thought is rooted is not directed against the use of philosophy for the analysis of power. Rather, it is suspicious of the bravado behind the idea that philosophy can, and also must, reveal the hidden essence of things. That means too refusing to latch on to static definitions of power. Only in following power everywhere that it operates does freedom have a good chance of flourishing.
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