Abstract:I first characterize a moral mistake in coercion. The principle of independence with which I criticize coercion seems also to condemn exchange. I propose an account of exchange from which it follows that exchange upholds independence after all. In support of that account I argue that, of the accounts of exchange that occur to me, only this one has the consequence that, on general assumptions, a person can take part in exchange while acting, intending, and believing with sufficient reason. I argue that the hiri… Show more
“…First, some announcements of wrongings don't wrong. If, in Akratic Warning , King Fuse the Short can't control himself, and His Majesty, Fuse, will wrongfully thrash Jester if Jester does not put a cork in it, and His Majesty wishes to keep Jester safe, His Majesty may permissibly warn Jester of this (Julius , 362, with names and stations added).…”
“…First, some announcements of wrongings don't wrong. If, in Akratic Warning , King Fuse the Short can't control himself, and His Majesty, Fuse, will wrongfully thrash Jester if Jester does not put a cork in it, and His Majesty wishes to keep Jester safe, His Majesty may permissibly warn Jester of this (Julius , 362, with names and stations added).…”
“…A far‐reaching formulation for characterizing the relevant relation of justification has been alluded to by A. J. Julius in a series of important recent writings (Julius ). On his proposal relations of justification, of the kind we are interested in, obtain when an agent A has the capacity of directing the agency of some agent B.…”
Section: The Role Of Justificationmentioning
confidence: 99%
“…When this is the case, then something along the lines of principle C is triggered off: C: I should not (do y, intend by y'ing to bring it about that you do x, and fail to believe with warrant that, for some reasons R independent of me, my y'ing facilitates your [doing x because you take R as giving you sufficient reason to x]). (Julius , 363)C is a structural principle which places agents in a reciprocal relation that determines the relevant, domain‐specific reasons of justice . Such relations between agents, mediated by principle C, may be labeled associative .…”
Section: The Role Of Justificationmentioning
confidence: 99%
“…C: I should not (do y, intend by y'ing to bring it about that you do x, and fail to believe with warrant that, for some reasons R independent of me, my y'ing facilitates your [doing x because you take R as giving you sufficient reason to x]). (Julius , 363)…”
In this paper I discuss critically Mathias Risse's paper "Responsibility and Global Justice." First, I argue that for Risse's pluralist account of the grounds of justice to hold together, there is need to presuppose a monist standpoint which ultimately contributes to grounding principles of justice. Second, I point out that Risse's understanding of obligations of accountability and justification is rather narrow in that it functions as an addendum to obligations of justice. Conversely, I will suggest that the obligation of accountability plays a deeper role: The conditions that ground it feature at the same time among the grounds of obligations of justice. Accordingly, the kind of relation that gives rise to a duty among agents to account for their actions must be in place when obligations of justice obtain. Following on from these remarks I will adumbrate an alternative account of the relation which grounds (enforceable) obligations of justice.
“…For the idea of acting for reasons, seeKorsgaard (2008) andJulius (2013). 12 I defend the idea of non-domination as self-effacing power in 'Domination as self-effacing power', which is available from me upon request.…”
This paper argues that exploitation is a form of domination, domination for self-enrichment. In a slogan, exploitation is a dividend of servitude-a benefit the powerful extract by converting the vulnerable into their servants. The paper argues that what makes exploitation wrong is that it constitutes domination-induced unilateral service to others; that this form of servitude is necessarily cashed out in terms of labour time or effort; that competing accounts of exploitation fail to do justice to the servitude dimension; and that what distinguishes capitalism historically is the way it reproduces a structural dilemma between dominated work and no work.
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