This book aims to help answer two questions that Western philosophy has paid relatively little attention to - what is injustice and what does justice require when injustice occurs? Injustice and Rectification offers a taxonomy of justice, which sets forth an initial framework for a moral theory of justice and focuses on framing a conception of rectificatory justice. The taxonomy is ground for this book's eleven other essays, in which a diverse group of authors brings philosophical analysis to bear on the idea of injustice itself and on some important conceptual and normative issues concerning the rectification of injustice.
Should contemporary citizens provide material redress to right past wrongs? There is a widespread belief that contemporary citizens should take responsibility for rectifying past wrongs. Nahshon Perez challenges this view, questioning attempts to aggregate dead wrongdoers with living people, and examining ideas of intergenerational collective responsibility with great suspicion. He distinguishes sharply between those who are indeed unjustly enriched by past wrongs, and those who are not. Looking at issues such as the distinction between compensation and restitution, counterfactuals and the non-identity problem, Perez concludes that individuals have the right to a clean slate, and that almost all of the pro-intergenerational redress arguments are unconvincing. Key Features *Unique in claiming past wrongs should not be rectified *Analyses pro-intergenerational material redress arguments *Case studies include court cases from Australia, Northern Cyprus, the United States and Austria, and political and social movements from the US, Palestine and Arab countries
The Oxford Handbook of Philosophy and Race provides up-to-date explanation and analyses by leading scholars in African American philosophy and philosophy of race. Fifty-one original essays cover major topics from intellectual history to contemporary social controversies in this emerging philosophical subfield that supports demographic inclusion and emphasizes cultural relevance.
Winner of the Spitz Prize, Conference for the Study of Political Thought Winner of the North American Society for Social Philosophy Book Award Why do American ghettos persist? Scholars and commentators often identify some factor—such as single motherhood, joblessness, or violent street crime—as the key to solving the problem and recommend policies accordingly. But, Tommie Shelby argues, these attempts to “fix” ghettos or “help” their poor inhabitants ignore fundamental questions of justice and fail to see the urban poor as moral agents responding to injustice. “Provocative...[Shelby] doesn’t lay out a jobs program or a housing initiative. Indeed, as he freely admits, he offers ‘no new political strategies or policy proposals.’ What he aims to do instead is both more abstract and more radical: to challenge the assumption, common to liberals and conservatives alike, that ghettos are ‘problems’ best addressed with narrowly targeted government programs or civic interventions. For Shelby, ghettos are something more troubling and less tractable: symptoms of the ‘systemic injustice’ of the United States. They represent not aberrant dysfunction but the natural workings of a deeply unfair scheme. The only real solution, in this way of thinking, is the ‘fundamental reform of the basic structure of our society.’” —James Ryerson, New York Times Book Review
This is the most comprehensive book ever published on philosophical methodology. A team of thirty-eight of the world's leading philosophers present original essays on various aspects of how philosophy should be and is done. The first part is devoted to broad traditions and approaches to philosophical methodology (including logical empiricism, phenomenology, and ordinary language philosophy). The entries in the second part address topics in philosophical methodology, such as intuitions, conceptual analysis, and transcendental arguments. The third part of the book is devoted to essays about the interconnections between philosophy and neighbouring fields, including those of mathematics, psychology, literature and film, and neuroscience.
Calls for redress of historical wrongs regularly make headlines around the world. People dispute the degree to which justice should be concerned with righting past wrongs, with some arguing that justice should be primarily focused on claims arising from present disadvantage. Proponents and sceptics of restitution, compensation, and other forms of historical redress have engaged with the thesis that historical injustice can be superseded, the idea that changing circumstances following historical injustices can alter what justice later requires. The “supersession thesis,” developed by legal and political philosopher Jeremy Waldron, has been challenged, both conceptually and in terms of its possible application and implications. This is the first book to critically assess how the supersession thesis might be reconstructed, challenged, or applied to empirical cases, with an eye toward larger questions surrounding the temporal orientation of justice. Cases examined include Indigenous peoples, linguistic injustice, and climate change. The edited volume includes contributions by established and junior scholars from philosophy, law, American Indian Studies, and political science, who draw from Indigenous thought, settler colonial theory, liberalism, theories of historical entitlements, and structural injustice theories. It concludes with a reply by Jeremy Waldron. The chapters in this book were originally published as a special issue of Critical Review of International Social and Political Philosophy.
In this exploration of new territory between ethics and epistemology, Miranda Fricker argues that there is a distinctively epistemic type of injustice, in which someone is wronged specifically in their capacity as a knower. Justice is one of the oldest and most central themes in philosophy, but in order to reveal the ethical dimension of our epistemic practices the focus must shift to injustice. Fricker adjusts the philosophical lens so that we see through to the negative space that is epistemic injustice. The book explores two different types of epistemic injustice, each driven by a form of prejudice, and from this exploration comes a positive account of two corrective ethical-intellectual virtues. The characterization of these phenomena casts light on many issues, such as social power, prejudice, virtue, and the genealogy of knowledge, and it proposes a virtue epistemological account of testimony. In this ground-breaking book, the entanglements of reason and social power are traced in a new way, to reveal the different forms of epistemic injustice and their place in the broad pattern of social injustice.
Leading scholars, activists, and political leaders on being victim's of the world's worst atrocities "How much compensation ought to be paid to a woman who was raped 7,500 times? What would the members of the Commission want for their daughters if their daughters had been raped even once?"—Karen Parker, speaking before the U.N. Commission on Human Rights Seemingly every week, a new question arises relative to the current worldwide ferment over human injustices. Why does the U.S. offer $20,000 atonement money to Japanese Americans relocated to concentration camps during World War II, while not even apologizing to African Americans for 250 years of human bondage and another century of institutionalized discrimination? How can the U.S. and Canada best grapple with the genocidal campaigns against Native Americans on which their countries were founded? How should Japan make amends to Korean "comfort women" sexually enslaved during World War II? Why does South Africa deem it necessary to grant amnesty to whites who tortured and murdered blacks under apartheid? Is Germany's highly praised redress program, which has paid billions of dollars to Jews worldwide, a success, and, as such, an example for others?More generally, is compensation for a historical wrong dangerous "blood money" that allows a nation to wash its hands forever of its responsibility to those it has injured? A rich collection of essays from leading scholars, pundits, activists, and political leaders the world over, many written expressly for this volume, When Sorry Isn't Enough also includes the voices of the victims of some of the world's worst atrocities, thereby providing a panoramic perspective on an international controversy often marked more by heat than reason.
