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Inequality is widely regarded as morally objectionable: T. M. Scanlon investigates why it matters to us. Demands for greater equality can seem puzzling, because it can be unclear what reason people have for objecting to the difference between what they have and what others have, as opposed simply to wanting to be better off. This book examines six such reasons. Inequality can be objectionable because it arises from a failure of some agent to give equal concern to the interests of different parties to whom it is obligated to provide some good. It can be objectionable because it involves or gives rise to objectionable inequalities in status. It can be objectionable because it gives the rich unacceptable forms of control over the lives of those who have less. It can be objectionable because it interferes with the procedural fairness of economic institutions, or because it deprives some people of substantive opportunity to take part in those institutions. Inequality can be objectionable because it interferes with the fairness of political institutions. Finally, inequality in wealth and income can be objectionable because it is unfair: the institutional mechanisms that produce it cannot be justified in the relevant way. Scanlon's aims is to provide a moral anatomy of these six reasons, and the ideas of equality that they involve. He also examines objections to the pursuit of equality on the ground that it involves objectionable interference with individual liberty, and argues that ideas of desert do not provide a basis either for justifying significant economic inequality or for objecting to it.
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Social ethics --- Human rights --- Belgium
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Wanneer en in hoeverre zijn wij autonoom in ons handelen en de wijze waarop wij leven? Autonomie, het eerste werk van Beate Rössler dat in het Nederlands wordt uitgegeven, is een onderzoek naar ‘het vervulde leven’. We vinden het vanzelfsprekend dat we autonoom beslissingen nemen en een door onszelf bepaald leven leiden. We denken dat een leven waar we belangrijke beslissingen tegen onze wil in moeten nemen niet geslaagd kan zijn. Toch bepalen we veel dingen in ons leven niet zelf. Dat geldt bijvoorbeeld voor veel sociale relaties, maar ook voor situaties waarin we niet precies weten wat we willen. De alledaagse ervaring laat ons zien dat we wel autonoom willen zijn, maar dat het vaak niet lukt.Beate Rössler stelt dat we doorgaans uitgaan van een te abstracte opvatting van het begrip autonomie. In dit belangrijke boek onderzoekt ze hoe het in het alledaagse leven mogelijk is om een autonoom en vervuld leven te leiden. In gesprek met filosofen en literaire auteurs als Jane Austen en Franz Kafka komt Rössler tot een wezenlijk nieuwe doordenking van wat autonomie is. Uiteindelijk leidt de vraag naar autonomie tot een van de belangrijkste vragen die we kunnen stellen: wanneer kun je spreken van een vervuld of geslaagd leven?
sociale ethiek --- 172 --- Social ethics
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How can we conceive of freedom and responsibility when our power is limited and we are subject to the forces of society? Melissa A. Odie asks what it means to live responsibly amid historical harm and wrongdoing, in the wake of slavery and genocide, or in the face of severe resource asymmetries. By connecting resistance to evil with reflections on the nature of power and political action, Odie reveals the daily ways people commonly exercise power, inflict harm, and show themselves capable of actions that transform both selves and the world. Viewed in this context, truly ethical political action may appear miraculous but could happen at any time.Odie asks what it means to live freely when advantages are distributed disproportionately according to race, gender, class, culture, and religion. What do freedom and responsibility entail when, for example, creating a home for oneself implies social and economic commitments that render others homeless? To address these questions, Orlie links diverse intellectual concerns and constituencies in the social sciences and humanities, offering original interpretations of Hannah Arendt, Michel Foucault, and Thomas Hobbes. She compares their thinking to that of the seventeenth-century Quakers who found political possibilities in the powers they called "spirit" in the world and in themselves.
Ethics. --- Social ethics. --- Political ethics.
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