In philosophy, justice is a big and yet flexible concept. Thrasymacus sees it as the interest of the stronger party; while the Institute for Creation Research sees it as being legal and ethical, restorative and penal ...In philosophy, justice is a big and yet flexible concept. Thrasymacus sees it as the interest of the stronger party; while the Institute for Creation Research sees it as being legal and ethical, restorative and penal with regards to human rights. Political, legal, religious, social etc., are forms of justice but in this work, the authors are concerned with economic justice. First, the authors say that the Nigerian society is in disorder as a result of entrenched economic injustice partly inspired by its multi-ethnicity and multi-religiousity. The authors therefore, investigate what constitutes economic justice in a nation like Nigeria： Is it equitable distribution of national wealth to individuals, groups, and regions？ Or, is it the distribution of national wealth proportionate to the contributions of individuals, groups, and regions to the national treasury, or still the distribution of national wealth according to political power blocs which fall within regional and ethnic lines？ The aim of this paper is to establish that no matter which definition one adopts, there have been some regions in Nigeria namely Niger Delta or the South-South and southeast regions which account for over 80% of national income in oil revenue but which continue to experience sustained economic injustice in the distribution of national wealth, federal projects, basic amenities etc., since the end of the civil war in 1970. In the societal strata, the wage earners are at the receiving end of government＇s unjust taxation system which enables the high net-worth individuals to pay less and most times evade taxation on their stupendous income. In another scenario, poor citizens are unjustly treated in the sharing of national wealth when compared with the wealthy class for example; they live in areas lacking in basic amenities; they are deprived access to loans to finance their businesses, agricultural project, and other crafts by the premium placed on collateral policies. We therefore conclude that the Nigerian society is lopsided as a result of massive economic injustices in Nigeria at the individual, group, and regional levels. In sum, the authors revisit philosophy＇s role at addressing such societal disorder orchestrated by various economic injustices perpetrated in Nigeria.展开更多
文摘In philosophy, justice is a big and yet flexible concept. Thrasymacus sees it as the interest of the stronger party; while the Institute for Creation Research sees it as being legal and ethical, restorative and penal with regards to human rights. Political, legal, religious, social etc., are forms of justice but in this work, the authors are concerned with economic justice. First, the authors say that the Nigerian society is in disorder as a result of entrenched economic injustice partly inspired by its multi-ethnicity and multi-religiousity. The authors therefore, investigate what constitutes economic justice in a nation like Nigeria： Is it equitable distribution of national wealth to individuals, groups, and regions？ Or, is it the distribution of national wealth proportionate to the contributions of individuals, groups, and regions to the national treasury, or still the distribution of national wealth according to political power blocs which fall within regional and ethnic lines？ The aim of this paper is to establish that no matter which definition one adopts, there have been some regions in Nigeria namely Niger Delta or the South-South and southeast regions which account for over 80% of national income in oil revenue but which continue to experience sustained economic injustice in the distribution of national wealth, federal projects, basic amenities etc., since the end of the civil war in 1970. In the societal strata, the wage earners are at the receiving end of government＇s unjust taxation system which enables the high net-worth individuals to pay less and most times evade taxation on their stupendous income. In another scenario, poor citizens are unjustly treated in the sharing of national wealth when compared with the wealthy class for example; they live in areas lacking in basic amenities; they are deprived access to loans to finance their businesses, agricultural project, and other crafts by the premium placed on collateral policies. We therefore conclude that the Nigerian society is lopsided as a result of massive economic injustices in Nigeria at the individual, group, and regional levels. In sum, the authors revisit philosophy＇s role at addressing such societal disorder orchestrated by various economic injustices perpetrated in Nigeria.
