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
The relationship between social justice and economic law is existed. Economic law is a general term of legal nomas to adjust social relations occurred in the course of state regulation of the economy, so that to prote...The relationship between social justice and economic law is existed. Economic law is a general term of legal nomas to adjust social relations occurred in the course of state regulation of the economy, so that to protect state regulation, and promote social and economic coordination, stability and development. From the view of the generation of the law, economic law is generated after the emergence of the socialization of production and monopoly to protect the public interest. Economic law is bound to reflect social justice in the redistribution process of interests. Legislative intent of economic law to maintain a fair society is reflected through the redistribution process of the interests. Redistribution of the economic law is an important means to achieve social justice.展开更多
Discussions about justice in cross-cultural context give rise to assorted theories. In this paper, issues surrounding communalism as a theory of justice in African culture will be examined with a view to show that its...Discussions about justice in cross-cultural context give rise to assorted theories. In this paper, issues surrounding communalism as a theory of justice in African culture will be examined with a view to show that its principles of care and fellow feeling could be worked out to address the problem of alienation from society characterizing some members of the contemporary African society. Recognition of the social dynamics of human society and relationships is of essence to communalism. As a theory of justice and a world view, communalism describes the human being as ＂being with others＂ and what that should be. The expression, ＂I am because we are, and because we are, I am＂ is the driving force of the communalistic society. Such a society is characterized by care, love, belongingness, solidarity, and interconnectedness. The aim of this paper is to highlight the manifestations of the idea of justice in communalism using leadership or governance, consensus in decision making, moral rules, punishment for wrong doing, and the equitable distribution of resources. It also aims to show that the communalist idea of justice is integrationist in outlook being constitutive of political and socio-economic elements, which the individual enjoys in practical terms as opposed to the paper rights, which citizens in much of the contemporary societies enjoy. The paper notes that drastic changes have occurred in the socio-economic relations within African societies as a consequence of acculturation subsequent to European colonization and these have had far reaching consequences.展开更多
Education has enormous influence on individual prospects for a flourishing life, thus, the justice of an education system is a key indicator of the justice in a society. Normally, the debate over educational justice r...Education has enormous influence on individual prospects for a flourishing life, thus, the justice of an education system is a key indicator of the justice in a society. Normally, the debate over educational justice refers to two fundamental questions： the conception of justice and the aims and purposes of education. We may agree about the meaning of justice, but disagree about the aim of education, and vice versa, and thus come to very different perspective about what educational policies should entail. However, what does justice look like when it comes to the distribution of educational goods？ Should we ensure that all children have equal educational resources and opportunities or should we rather concentrate on equal educational attachment？ Recently, there is a debate on educational justice which mainly focuses on the status and role of comparatively considerations within a just distribution of educational benefits. According to the adequacy approach, the state is required to ensure all children have enough or adequate education. Once the adequate threshold of educational resources is obtained, there is no injustice in the fact that some children have better education than others. In contrast with adequacy approach, proponents of what can be called educational equality approach have instead argued that justice requires prospects for educational achievement to be dependent upon a child＇s ability and willingness to learn, and not on factors outside of her control. Therefore, the state is required to ensure that an individual＇s prospects for educational achievement should be a function only of that individual＇s effort and talent, not of his or her social class background or other factors outside of her control. It seems that the debate between proponents of adequacy and proponents of equality in educational opportunity reflects very different ways to think about just educational policy and practice. This paper is trying to address this debate. It proceeds as follows. In the next section, I will outline the Equality vs. Adequacy debate. Then, in section III, I would like to take issue with these approaches. I will argue that both approaches have negative effects on equality and justice in education. Finally, inspired by Harvard political philosopher Danielle Allen＇s work on education and equality, I will propose an alternative conception of educational equality. I believe it is a better way of understanding the meaning of educational justice for a democratic society.展开更多
As a whole society increasingly widespread concern in livelihood issues, at the growing disparity in income gap today, how to achieve a fair distribution of income, build a harnaonious society and realize common prosp...As a whole society increasingly widespread concern in livelihood issues, at the growing disparity in income gap today, how to achieve a fair distribution of income, build a harnaonious society and realize common prosperity has become a major problem in China＇s economic reform, which needs to be solved. Taxation as an important means of macroeconomic control the government, has a unique role to adjust income distribution and narrow the income gap. Taxation can not be replaced by other policies, the development of which has been confirmed by the practice in developed market economies of Western countries. In order to improve the distribution of income inequality in our country, we need to regulate the initial distribution and redistribution. Therefore, limiting public power, strengthening monopoly regulation and standardizing the labor market are the key, while the macro-control means, such as taxes, transfer payments and social security should be widely adopted. Practice during our transition period shows that adjusting personal income distribution through the tax system is an important part of the government＇s public policy, but also an objective requirement of building a socialist harmonious society.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.
文摘The relationship between social justice and economic law is existed. Economic law is a general term of legal nomas to adjust social relations occurred in the course of state regulation of the economy, so that to protect state regulation, and promote social and economic coordination, stability and development. From the view of the generation of the law, economic law is generated after the emergence of the socialization of production and monopoly to protect the public interest. Economic law is bound to reflect social justice in the redistribution process of interests. Legislative intent of economic law to maintain a fair society is reflected through the redistribution process of the interests. Redistribution of the economic law is an important means to achieve social justice.
文摘Discussions about justice in cross-cultural context give rise to assorted theories. In this paper, issues surrounding communalism as a theory of justice in African culture will be examined with a view to show that its principles of care and fellow feeling could be worked out to address the problem of alienation from society characterizing some members of the contemporary African society. Recognition of the social dynamics of human society and relationships is of essence to communalism. As a theory of justice and a world view, communalism describes the human being as ＂being with others＂ and what that should be. The expression, ＂I am because we are, and because we are, I am＂ is the driving force of the communalistic society. Such a society is characterized by care, love, belongingness, solidarity, and interconnectedness. The aim of this paper is to highlight the manifestations of the idea of justice in communalism using leadership or governance, consensus in decision making, moral rules, punishment for wrong doing, and the equitable distribution of resources. It also aims to show that the communalist idea of justice is integrationist in outlook being constitutive of political and socio-economic elements, which the individual enjoys in practical terms as opposed to the paper rights, which citizens in much of the contemporary societies enjoy. The paper notes that drastic changes have occurred in the socio-economic relations within African societies as a consequence of acculturation subsequent to European colonization and these have had far reaching consequences.
文摘Education has enormous influence on individual prospects for a flourishing life, thus, the justice of an education system is a key indicator of the justice in a society. Normally, the debate over educational justice refers to two fundamental questions： the conception of justice and the aims and purposes of education. We may agree about the meaning of justice, but disagree about the aim of education, and vice versa, and thus come to very different perspective about what educational policies should entail. However, what does justice look like when it comes to the distribution of educational goods？ Should we ensure that all children have equal educational resources and opportunities or should we rather concentrate on equal educational attachment？ Recently, there is a debate on educational justice which mainly focuses on the status and role of comparatively considerations within a just distribution of educational benefits. According to the adequacy approach, the state is required to ensure all children have enough or adequate education. Once the adequate threshold of educational resources is obtained, there is no injustice in the fact that some children have better education than others. In contrast with adequacy approach, proponents of what can be called educational equality approach have instead argued that justice requires prospects for educational achievement to be dependent upon a child＇s ability and willingness to learn, and not on factors outside of her control. Therefore, the state is required to ensure that an individual＇s prospects for educational achievement should be a function only of that individual＇s effort and talent, not of his or her social class background or other factors outside of her control. It seems that the debate between proponents of adequacy and proponents of equality in educational opportunity reflects very different ways to think about just educational policy and practice. This paper is trying to address this debate. It proceeds as follows. In the next section, I will outline the Equality vs. Adequacy debate. Then, in section III, I would like to take issue with these approaches. I will argue that both approaches have negative effects on equality and justice in education. Finally, inspired by Harvard political philosopher Danielle Allen＇s work on education and equality, I will propose an alternative conception of educational equality. I believe it is a better way of understanding the meaning of educational justice for a democratic society.
文摘As a whole society increasingly widespread concern in livelihood issues, at the growing disparity in income gap today, how to achieve a fair distribution of income, build a harnaonious society and realize common prosperity has become a major problem in China＇s economic reform, which needs to be solved. Taxation as an important means of macroeconomic control the government, has a unique role to adjust income distribution and narrow the income gap. Taxation can not be replaced by other policies, the development of which has been confirmed by the practice in developed market economies of Western countries. In order to improve the distribution of income inequality in our country, we need to regulate the initial distribution and redistribution. Therefore, limiting public power, strengthening monopoly regulation and standardizing the labor market are the key, while the macro-control means, such as taxes, transfer payments and social security should be widely adopted. Practice during our transition period shows that adjusting personal income distribution through the tax system is an important part of the government＇s public policy, but also an objective requirement of building a socialist harmonious society.
