In early China, ordinary people had a ＂right＂ to demand for justice and they often exerted that ＂right＂. Due to the nature of our sources, which are preoccupied with the concerns of the governing elite, the ordina...In early China, ordinary people had a ＂right＂ to demand for justice and they often exerted that ＂right＂. Due to the nature of our sources, which are preoccupied with the concerns of the governing elite, the ordinary people＇s voices are often lost, but even the scanty evidence that we have suggests that ordinary people did not always passively wait for justice to be delivered to them by the authorities. On one hand, the elites recognized that all human being had the sense of justice and its expression was a natural tendency, on the other hand, ordinary people and elites actively demanded justice at least in three ways： they cried out to redress the injustices they had encountered; they honored the impartial judges for their honesty and fairness; and they protested against injustices through collective actions.展开更多
Kuquradi （1994）, in a paper entitled ＂The concept of Justice,＂ makes a determination in terms of the situation of injustice by comparing individual situations. In her opinion, when we consider the injustice in ind...Kuquradi （1994）, in a paper entitled ＂The concept of Justice,＂ makes a determination in terms of the situation of injustice by comparing individual situations. In her opinion, when we consider the injustice in individual situations, we consider two different things and compare them through a third （middle） term. In other words, we consider： （1） some things that a person possesses at a certain moment, （2） the things that another person possesses at a certain moment, and （3） we compare human beings as a species, in respect of the actualisation of the human potentialities at this historical moment. From the Ku^uradi＇s point of view, conceptualization of the idea of justice, that is, giving an answer that can be established by knowledge to the question of ＂what is justice？＂ is the inevitable condition for surpassing this situation （1994）. But, here we may claim that the situation of injustice can be surpassed by the feeling of respect for human being in the Kantian sense without the conceptualizing the idea of justice as a precondition. If certain persons who actualize the human potentialities in a higher degree than others at the same historical moment and act with a will determined by the law of moral, shall inevitably be respected by other persons who have not yet actualized such potentialities in themselves. It seems that the appearance of this feeling is possible only through a moral education in the Kantian sense, through which persons who have actualized human potentialities in a higher degree will possess a will determined by the moral law.展开更多
文摘In early China, ordinary people had a ＂right＂ to demand for justice and they often exerted that ＂right＂. Due to the nature of our sources, which are preoccupied with the concerns of the governing elite, the ordinary people＇s voices are often lost, but even the scanty evidence that we have suggests that ordinary people did not always passively wait for justice to be delivered to them by the authorities. On one hand, the elites recognized that all human being had the sense of justice and its expression was a natural tendency, on the other hand, ordinary people and elites actively demanded justice at least in three ways： they cried out to redress the injustices they had encountered; they honored the impartial judges for their honesty and fairness; and they protested against injustices through collective actions.
文摘Kuquradi （1994）, in a paper entitled ＂The concept of Justice,＂ makes a determination in terms of the situation of injustice by comparing individual situations. In her opinion, when we consider the injustice in individual situations, we consider two different things and compare them through a third （middle） term. In other words, we consider： （1） some things that a person possesses at a certain moment, （2） the things that another person possesses at a certain moment, and （3） we compare human beings as a species, in respect of the actualisation of the human potentialities at this historical moment. From the Ku^uradi＇s point of view, conceptualization of the idea of justice, that is, giving an answer that can be established by knowledge to the question of ＂what is justice？＂ is the inevitable condition for surpassing this situation （1994）. But, here we may claim that the situation of injustice can be surpassed by the feeling of respect for human being in the Kantian sense without the conceptualizing the idea of justice as a precondition. If certain persons who actualize the human potentialities in a higher degree than others at the same historical moment and act with a will determined by the law of moral, shall inevitably be respected by other persons who have not yet actualized such potentialities in themselves. It seems that the appearance of this feeling is possible only through a moral education in the Kantian sense, through which persons who have actualized human potentialities in a higher degree will possess a will determined by the moral law.
