Rawls on Meaningful Work and Freedom

Hasan, Rafeeq

doi:10.5840/soctheorpract201541325

Cited by 9 publications

(3 citation statements)

References 4 publications

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“…Although family and workplace belong to the private sphere, it does not mean that people are permitted to do whatever they want. In sum, a just state cannot be stable without just private spheres, such as just families (Baehr, 2008; Edenberg, 2018; Okin, 1989, 2004, 2005; Watson & Hartley, 2018) and just workplaces (Hasan, 2015; Hsieh, 2005). Apart from educating citizens about the political conception of justice, a political liberal state also needs to ensure that the private sphere does not discourage citizens to have a strong sense of justice.…”

Section: Examining the Contribution Of Confucianism In Political Libementioning

confidence: 99%

Junzi living in liberal democracy: What role could Confucianism play in political liberalism?

Wong

2021

The Philosophical Forum

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It has been widely argued that East Asian governments should be permitted to promote Confucian values. Recently, Zhuoyao Li rejected this view and advocates that East Asian governments should be neutral to all cultures and religions, including Confucianism. Nevertheless, Li believes that Confucianism does not loses its significance in a political liberal state because Confucians can still propose laws and policies, so long as their proposals are justified by public reason. In this paper, I argue that Li misunderstands the true significance of Confucianism in his model. Under the constraint of public reason, Confucians can hardly give any novel input in public deliberation. Rather, I believe that the contribution of Confucianism is to educate citizens to become fully just in the private sphere. Citizens may learn to be unjust if injustices are common in the private sphere. However, a political liberal state would be criticized as being overly invasive if it directly regulates the private sphere. Hence, I propose a division of educational labour between political liberalism and Confucianism in the public and private sphere. Finally, I use the Confucian workplace as an example to show how rituals in the workplace can enhance citizens’ sense of justice in the private sphere.

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Section: Examining the Contribution Of Confucianism In Political Libementioning

confidence: 99%

Junzi living in liberal democracy: What role could Confucianism play in political liberalism?

Wong

2021

The Philosophical Forum

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“…My central aim in this article is to argue that the nature of the concern that we ought to have about the effects of corporate behavior on individuals' economic and social conditions and opportunities 5 should lead us to reject the Rawlsian view that 2 Other important examples of questions that apply, in some sense, at both levels include whether justice requires that individuals be provided with opportunities for meaningful work (Arneson, 1987(Arneson, , 2009Hasan, 2015;Hsieh, 2008Hsieh, , 2009bKeat, 2009;Moriarty, 2009) and whether principles of distributive justice of the kind that apply at the level of society at large also apply within firms (Arnold, 2012;Kates, 2019;Lindblom, 2011;Moriarty, 2005a).…”

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confidence: 99%

Rawlsian Institutionalism and Business Ethics: Does It Matter Whether Corporations Are Part of the Basic Structure of Society?

Berkey

2020

Bus. Ethics Q.

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In this article, I aim to clarify some key issues in the ongoing debate about the relationship between Rawlsian political philosophy and business ethics. First, I discuss precisely what we ought to be asking when we consider whether corporations are part of the “basic structure of society.” I suggest that the relevant questions have been mischaracterized in much of the existing debate, and that some key distinctions have been overlooked. I then argue that although Rawlsian theory’s potential implications for business ethics are more extensive than some have suggested, the nature of the concern that we ought to have about the effects of corporate behavior on individuals’ economic and social conditions should lead us to reject the view that corporations are bound by principles of justice only if, and insofar as, they are part of the basic structure.

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“…(Cambridge: The Belknap Press of Harvard University Press, ), pp. 90–91, and Rafeq Hassan, “Rawls on Meaningful Work and Freedom,” Social Theory and Practice 41.3 (), pp. 477–504, 481.…”

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confidence: 99%

Solidarity in dark times: Arendt and Gadamer on the politics of appearance

Gaffney

2018

Philosophy Compass

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This essay surveys the theme of solidarity in the respective works of Hans-Georg Gadamer and Hannah Arendt. Recent discourses in continental political philosophy have arrived at an impasse regarding solidarity. On the one hand, solidarities are important for galvanizing historically oppressed peoples against dominant discourses. On the other hand, solidarities that impose similarities in advance run the risk of absorbing difference and becoming exclusionary.Gadamer and Arendt, each in different manners, promise a distinctive approach to discourses on solidarity through their emphasis on the existential concern for human finitude. Both suggest that insofar as we are finite, we are bound together not by familiarity and sameness but rather by shared vulnerability, finding help with this vulnerability by remaining open to the difference and otherness that is always at stake in communal life. In this, Gadamer and Arendt open new paths to theorizing collectives in ways that embrace and defend difference rather than rejecting it. Moreover, both remind us of the urgency of such a notion of solidarity for responding to what, in allusion to Arendt, we may be inclined to call the dark times in which we live.

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Rawls on Meaningful Work and Freedom

Cited by 9 publications

References 4 publications

Junzi living in liberal democracy: What role could Confucianism play in political liberalism?

Junzi living in liberal democracy: What role could Confucianism play in political liberalism?

Rawlsian Institutionalism and Business Ethics: Does It Matter Whether Corporations Are Part of the Basic Structure of Society?

Solidarity in dark times: Arendt and Gadamer on the politics of appearance

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