John Rawls et la théorie de la justice

Bidet, Jacques; Bidet-Mordrel, Annie

doi:10.3917/puf.bidet.1995.01

Cited by 16 publications

(3 citation statements)

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“…Este pensamiento es también el que alienta en la idea de que, los derechos de participación política serían, en parte, negociables a cambio de otras libertades". Bidet, J. (2000).…”

Section: Los Supuestos (Metafísicos) No Tematizados En La Noción Rawl...unclassified

Evaluación crítica de la teoría de la justicia de John Rawls

Fraga¹

2013

Apunt. univ.

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“…Este pensamiento es también el que alienta en la idea de que, los derechos de participación política serían, en parte, negociables a cambio de otras libertades". Bidet, J. (2000).…”

Section: Los Supuestos (Metafísicos) No Tematizados En La Noción Rawl...unclassified

Evaluación crítica de la teoría de la justicia de John Rawls

Fraga¹

2013

Apunt. univ.

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“…(This is a dimension of the problem which lies at the heart of debates between Rawlsian and Marxian perspectives, especially. See Bidet 1995, Peffer 1990, Rawls 1993. )…”

Section: A Constitutive Ambiguity Of the Declaration Of Human Rightsmentioning

confidence: 99%

Poverty and human rights: The issue of systemic economic discrimination and some concrete proposals for reform^*

Arnsperger

2004

Int Social Sci J

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This paper explores the conditions that might make it possible for poverty to someday be viewed as a violation of human rights. The existing human‐rights framework, as exemplified by the Universal Declaration of Human Rights, embodies a contradiction between “progressive” and “conservative” principles, among which, principally, is the right to property. Quasi‐capitalist pseudo‐democracy is not, formally speaking, incompatible with the human‐rights framework, but in practice it can be, due to its historical genesis and its existential underpinnings. In the real world, it is perhaps necessarily so. The article proposes distinct human‐rights‐oriented approaches to poverty compatible with two generic arguments: that there is a necessary incompatibility between quasi‐capitalist pseudo‐democracy human rights and that, on the other hand, such a compatibility is at least possible. For each of these options, some concrete propositions for institutional reform at the world level are scrutinised.

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“…It is remarkable to note that, after 1989, a group of Marxist philosophers, around the journal Actuel Marx took an interest in Rawls and his use of the social contract. 9 But this is a minority trend and anti-Rawls feelings figure high among Marxist intellectuals.…”

Section: The Political Obstacles: the French Leftmentioning

confidence: 99%

Rawls in France

Audard

2002

European Journal of Political Theory

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The reception of Rawls in France has been an extremely complex story where forces of innovation have been, in the end, overwhelmed by the resistance of 'philosophical nationalism'. This is surprising as, in many ways, France was going through tremendous changes and modernization at the time of the translation of A Theory of Justice in 1987. In that context, Rawls's project seemed to have something useful and suggestive to offer: bridging the gap between freedom and equality in a new version of social democracy, combining social justice and market efficiency, respecting the plurality of values within civil society and creating a consensus on democratic legitimacy. But the intellectual obstacles, represented mostly by the French idiosyncratic brand of republicanism, were to prove too strong to allow for a true 'liberalization' of French intellectual and political life. Whereas a number of lawyers, economists and political scientists as well as proportion of the French civil service saw all the benefits of a rigorous engagement with Rawls, philosophers and the intelligentsia on the whole, with the exception of Paul Ricoeur, reacted negatively to Rawls.The French translation of A Theory of Justice appeared in 1987 at a crucial time, when the old certainties were collapsing and the need to redefine social justice was deeply felt. There are many reasons why Rawls's work should have been positively received. First, his reference to the 'social contract tradition' should have been popular in the country of Rousseau. Similarly, his reference to Kantian constructivism would have ranked him closer to continental thinkers than most of his American colleagues. Then, his egalitarianism and his critique of liberal equality should have appealed to French social democrats. Finally, his 'political liberalism' shares many dimensions of the French republican tradition: neutrality of the state, separation of the public and the private spheres, priority of the right over the good, the value of citizenship and public reason.But on all these counts, the failure to make a real impact seems now clear. Rawls

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John Rawls et la théorie de la justice

Cited by 16 publications

References 0 publications

Evaluación crítica de la teoría de la justicia de John Rawls

Evaluación crítica de la teoría de la justicia de John Rawls

Poverty and human rights: The issue of systemic economic discrimination and some concrete proposals for reform^*

Rawls in France

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John Rawls et la théorie de la justice

Cited by 16 publications

References 0 publications

Evaluación crítica de la teoría de la justicia de John Rawls

Evaluación crítica de la teoría de la justicia de John Rawls

Poverty and human rights: The issue of systemic economic discrimination and some concrete proposals for reform*

Rawls in France

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Poverty and human rights: The issue of systemic economic discrimination and some concrete proposals for reform^*