John Rawls’ A Theory of Justice holds that a rational, mutually disinterested individual in the Original Position and given the task of establishing societal rules to maximise their own happiness throughout life, is liable to choose as their principles of justice a) guaranteed fundamental liberties and b) the nullification of social and economic disparities by universal equality of opportunities, which are to be of greatest benefit to the least advantaged members of society , . Rawls’ system of societal creation has both strengths and weaknesses, but is ultimately sound.
One strength is the inherent compulsion to look after the interests of the entire society through the Veil of Ignorance. One is unable to look after the interests of a single particular ethnic, political or social grouping because of uncertainty regarding which groups they will belong to within society, so they grant all individuals “freedom of thought, [religion], personal and political liberties” . This establishes a precedent of equality for all and ensures a fair standard of living. One might argue that behind the Veil of Ignorance, society will be able to develop such fundamental rights and equalities naturally. Considering that modern society can be seen to have developed laws and cultural rules without the Veil of ignorance, it stands to reason that Rawls’ suggested principles are unnecessary. Looking at gender inequality, German Arianism and their sharp declines suggests that society is self-correcting – particularly if the society in question exists in the modern era where international pressure for the maintenance of fundamental liberties, equality of opportunity and support for the disadvantaged is exercised. The representative behind the Veil of Igno...
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...interested, so it is unreasonable in practicality to assume such altruism on their behalf.
To conclude, Rawls’ strengths lie in his focus on the individual, protection of liberties, and equal opportunity which supports a healthy society. The criticisms of his theory include a question as to what is best for society as a whole, dismissal of beneficial inequalities and the potential for society to develop its own code of ethics as it has in reality. These criticisms, however, do not stand up to careful examination, and it is my opinion that John Rawls’ principles are in good standing.
Works Cited
Brock, Gillian. Phil 103 Freedom, Rights and Justice: Philosophy Department, University of Auckland, 2011.
Mill, John S. On Liberty. 4th ed. London: Penguin Books Ltd, 1974.
Rawls, John. A Theory of Justice. Original ed. Cambridge: Mass Harvard University Press, 1971.
In the aforementioned passage from her document “John Rawls on Justice” Ada Maria Isasi-Diaz’s sheds light on the major flaw in John’s Rawls’s “social contract theory” for establishing “Justice” in our society. She asserts
Here one might think Rawls has missed the point. For what is problematic about his liberalism, it might be argued, is that it will prove non-neutral in its effects on doctrines and ways of life permissible on its own account of political justice. But Rawls has not missed the point. Rawls’s liberalism does not rest on a commitment to the value of, nor does it require, a social world maximally diverse with respect to comprehensive doctrines or ways of life willing more or less to accept liberal principles of political justice. Of course, Rawls’s liberalism would be in serious trouble were it to lead to a social world only weakly diverse. But so long as Rawls’s liberalism permits a healthy degree of diversity, to claim that its non-neutral effect on some comprehensive doctrine or way of life is unfair is to presuppose rather than establish the correctness of some competing conception of justice.
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Individual liberty is the freedom to act and believe as one pleases. It is a widely controversial issue when it comes to the power of the government policing over individual�s freedoms. In this paper, I am going to compare two well known philosophers, Thomas Hobbes and John Rawls. In part one, I will explain the political and social positions taken by each philosopher. I will explain how Thomas Hobbes is associated with the �social contract theory,� and how John Rawls� theory of government is a �theory of justice.� In doing so, I will describe their different viewpoints on the government and its power over the people. In Part two, I will describe the differences between Hobbes and Rawls. I will argue that Rawls position on the government is the most reasonable, and I will explain why I believe so. In part three, I will explain my own theory and viewpoint with the example of sex laws, including prostitution. With this example, I will tell how and why I believe individual liberty is important. In part four, I will explain how someone might disagree with my position. I will explain how conservative individuals would argue that the government should regulate sexual activity to protect the greater good of society. Finally, I will conclude with discussing the power of the government and individual liberties in today�s society.
John Rawls and Robert Nozick both provide compelling and thought provoking theories regarding the values of liberty and equality. Rawls focuses on both liberty and equality while Nozick theorizes exclusively on liberty. The ideas of Rawls and Nozick have multiple strengths as well as weaknesses which allow for debate and comparison between the two theories.
...e achieved when the Liberty and Difference Principle are enacted with the veil of ignorance. On the contrary, Nozick argues that Rawls’s theory is exactly the sort of patterned principle that infringes upon individual liberty. As an alternative, Nozick provides his unpatterned principle as the ideal distribution of goods in a society. To me, Rawls’s argues his theory in a manner where his principles of justice are not only difficult to achieve, but ultimately are exceedingly deficient in providing general utility. The veil of ignorance has proved to be almost impossible as well as unethical. The Difference Principle in itself is unable to justly distribute property since it clearly violates an individual’s liberty. Since Rawls’s method of distributive justice is rendered unreasonable and inefficient, it leaves us with a clear answer derived from two disjunctions.
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Political philosopher John Rawls believed that in order for society to function properly, there needs to be a social contract, which defines ‘justice as fairness’. Rawls believed that the social contract be created from an original position in which everyone decides on the rules for society behind a veil of ignorance. In this essay, it will be argued that the veil of ignorance is an important feature of the original position. First, the essay will describe what the veil of ignorance is. Secondly, it will look at what Rawls means by the original position. Thirdly, it will look at why the veil of ignorance is an important feature of the original position. Finally, the essay will present a criticism to the veil of ignorance and the original position and Rawls’ potential response to this.
John Rawls never claimed to know the only way to start a society, but he did suggest a very sound and fair way to do so. He based his just scenario on two principles of justice. His first principle of justice was that everyone should have the same rights as others. His following policy decision was that in the event of any inequalities, they should be to the benefit to everybody, and available to all people in the society. This original Rawl’s approach to justice has been highly revered by philosophers to this day. This is mostly because Rawl’s has thought up one of the fairest Utopia since the days of Socrates. This is not an easy of a task as it sounds. Though when analyzed by even the most naïve philosophers, it seems that Rawl’s scenario base of principles are pretty obvious and simple. Maybe because some of these same principles can be found in present day society. The United States tries to pride itself in maintaining these two principles at all costs. In some countries even regarding these principles as fair can cause you to go away for a very long time. The most commonly known to the term “political prisoner” is Gedhun Choekyi