In any given exchange market (whether free or otherwise), goods and services are traded as a matter of course, in the pursuit of both individual and social goals. Those trades will result in substantive outcomes both for the individuals involved in trades, and more broadly for society as a whole. It has been suggested that some of those outcomes may be undeserved. If we assume this to be the case, the question then arises, are undeserved market outcomes are unjust? Any reasonable answer to this question requires a coherent idea of justice within which we could determine what is deserved and undeserved, and judge the justice of those deserts. In the interest of space, this essay will briefly describe two essential notions of justice, and rule one of them out as the less coherent of the two. Once an acceptable sense of justice is established, I will then proceed to render a decision on the question of desert and justice in the market.
This essay will first briefly summarize these three formulations, assess whether they function as bulwarks of liberty. At that point, I will pivot to examine how the harm principle is incorporated into Mill’s view of free speech in chapter two of the work, and briefly evaluate the strength of his defense against censorship in that context.
A question is posed to me via my coursework: “Does justice require that anything be distributed equally? If so, what?” This is, of course, the bog-standard prompt for the student to explain the modern dispute between John Rawls1 and Robert Nozick2 . We’ll get there shortly, but first I want to back up and ask the more fundamental (indeed, perennial) question: What is justice? At the risk of plagiarizing Socrates, I might clarify that I am not asking, “what makes a … Justice, Culture, and the Inheritance of the Enlightenmentread more
In the end, the ‘general will’ is a solution in search of a problem. Rousseau wants to craft an account of the collective behaviour of humans in large groups, before he really understands the behaviour and motivations of individual humans. This is hardly surprising, given the fact that Rousseau was himself a deeply confused and corrupt man.
In his famous Paris Manuscripts of 1844, Marx argues that a society organized around the principle of private property and the commercial production of commodities forces man to stand in opposition to his own nature in order to subsist, and that this self-oppositional stance is best described as ‘alienated’ (or ‘estranged’) labor. To fully understand what Marx means by ‘alienated labor’, and under what circumstances labor becomes alienated, we must therefore first understand what Marx means by ‘human nature’. From there, we can understand what it means to be alienated from it, and the various ways in which this alienation is accomplished in a capitalist situation.
We’re being robbed of our capacity for expression in more ways than just overt censorship. In the name of “liberation” from an ostensible “oppression” we are stripped of access to our cultural heritage, and denied the opportunity to learn the rules and principles that governed the creation of new art in previous generations. This is dangerous, and we ought to reject this.
The role of the private sphere of life has been drastically eroded and diminished over the last twenty-five years, by the exploitation of network technology in the form of social media… Where does this leave the status of the sphere of the private? When the only barrier left between public and private, is mere ignorance of your presence in this new ubiquitous public sphere, can it really be said that there is a private sphere anymore?
Unlike the old testament god of “power and might”, the Christian God is great, precisely because he can choose to refrain from exercising his power, for the sake of something greater. The defining example of this, of course, is Christ’s last moments on the cross, in which the Romans are permitted to murder his Son, and in a brief moment of his human frailty, Christ begs to know why. Thus, the God of Christianity has free will, and Christ answers Socrates Euthyphro dilemma, by suggesting that yes, there is a moral order written into the universe itself, that even God himself looks to for guidance.
The authors of this hoax have engaged in precisely the kind of disingenuous scholarship that they claim to be exposing. That this is hypocritical is not the main problem, however. It is the fact that *even more disingenuous scholarship is getting published*. Polluting the journals doesn’t make them better. Adding even more pollution doesn’t make them better either. Getting rid of the pollution does.
A just and ordered polity requires a rational, well ordered soul. Not all souls will achieve the rational ideal. This leaves the political voluntarist with a dilemma. Plato solved this by just putting the most just and ordered souls “in charge”. But, of course, this is no solution at all, for the voluntarist.