John Rawls

This book originated as lectures for a course on political philosophy that Rawls taught regularly at Harvard in the 1980s. In time the lectures became a restatement of his theory of justice as fairness, revised in light of his more recent papers and his treatise Political Liberalism (1993). As Rawls writes in the preface, the restatement presents "in one place an account of justice as fairness as I now see it, drawing on all [my previous] works." He offers a broad overview of his main lines of thought and also explores specific issues never before addressed in any of his writings.Rawls is well aware that since the publication of A Theory of Justice in 1971, American society has moved farther away from the idea of justice as fairness. Yet his ideas retain their power and relevance to debates in a pluralistic society about the meaning and theoretical viability of liberalism. This book demonstrates that moral clarity can be achieved even when a collective commitment to justice is uncertain.

Since it appeared in 1971, John Rawls's A Theory of Justice has become a classic. The author has now revised the original edition to clear up a number of difficulties he and others have found in the original book.Rawls aims to express an essential part of the common core of the democratic tradition - justice as fairness - and to provide an alternative to utilitarianism, which had dominated the Anglo-Saxon tradition of political thought since the nineteenth century. Rawls substitutes the ideal of the social contract as a more satisfactory account of the basic rights and liberties of citizens as free and equal persons. "Each person," writes Rawls, "possesses an inviolability founded on justice that even the welfare of society as a whole cannot override." Advancing the ideas of Rousseau, Kant, Emerson, and Lincoln, Rawls's theory is as powerful today as it was when first published.

This book continues and revises the ideas of justice as fairness that John Rawls presented in "A Theory of Justice" but changes its philosophical interpretation in a fundamental way. That previous work assumed what Rawls calls a "well-ordered society," one that is stable and relatively homogenous in its basic moral beliefs and in which there is broad agreement about what constitutes the good life. Yet in modern democratic society a plurality of incompatible and irreconcilable doctrines--religious, philosophical, and moral--coexist within the framework of democratic institutions. Recognizing this as a permanent condition of democracy, Rawls asks how a stable and just society of free and equal citizens can live in concord when divided by reasonable but incompatible doctrines?This edition includes the essay "The Idea of Public Reason Revisited," which outlines Rawls' plans to revise "Political Liberalism, " which were cut short by his death."An extraordinary well-reasoned commentary on "A Theory of Justice."..a decisive turn towards political philosophy."--"Times Literary Supplement"

This book consists of two parts: “The Law of Peoples,” a major reworking of a much shorter article by the same name published in 1993, and the essay “The Idea of Public Reason Revisited,” first published in 1997. Taken together, they are the culmination of more than fifty years of reflection on liberalism and on some of the most pressing problems of our times by John Rawls.“The Law of Peoples” extends the idea of a social contract to the Society of Peoples and lays out the general principles that can and should be accepted by both liberal and non-liberal societies as the standard for regulating their behavior toward one another. In particular, it draws a crucial distinction between basic human rights and the rights of each citizen of a liberal constitutional democracy. It explores the terms under which such a society may appropriately wage war against an “outlaw society” and discusses the moral grounds for rendering assistance to non-liberal societies burdened by unfavorable political and economic conditions.“The Idea of Public Reason Revisited” explains why the constraints of public reason, a concept first discussed in Political Liberalism (1993), are ones that holders of both religious and non-religious comprehensive views can reasonably endorse. It is Rawls’s most detailed account of how a modern constitutional democracy, based on a liberal political conception, could and would be viewed as legitimate by reasonable citizens who on religious, philosophical, or moral grounds do not themselves accept a liberal comprehensive doctrine―such as that of Kant, or Mill, or Rawls’s own “Justice as Fairness,” presented in A Theory of Justice (1971).

John Rawls’s work on justice has drawn more commentary and aroused wider attention than any other work in moral or political philosophy in the twentieth century. Rawls is the author of two major treatises, A Theory of Justice (1971) and Political Liberalism (1993); it is said that A Theory of Justice revived political philosophy in the English-speaking world.But before and after writing his great treatises Rawls produced a steady stream of essays. Some of these essays articulate views of justice and liberalism distinct from those found in the two books. They are important in and of themselves because of the deep issues about the nature of justice, moral reasoning, and liberalism they raise as well as for the light they shed on the evolution of Rawls’s views. Some of the articles tackle issues not addressed in either book. They help identify some of the paths open to liberal theorists of justice and some of the knotty problems which liberal theorists must seek to resolve.A complete collection of John Rawls’s essays is long overdue.

John Rawls never published anything about his own religious beliefs, but after his death two texts were discovered which shed extraordinary light on the subject. A Brief Inquiry into the Meaning of Sin and Faith is Rawls’s undergraduate senior thesis, submitted in December 1942, just before he entered the army. At that time Rawls was deeply religious; the thesis is a significant work of theological ethics, of interest both in itself and because of its relation to his mature writings. “On My Religion,” a short statement drafted in 1997, describes the history of his religious beliefs and attitudes toward religion, including his abandonment of orthodoxy during World War II. The present volume includes these two texts, together with an Introduction by Joshua Cohen and Thomas Nagel, which discusses their relation to Rawls’s published work, and an essay by Robert Merrihew Adams, which places the thesis in its theological context. The texts display the profound engagement with religion that forms the background of Rawls’s later views on the importance of separating religion and politics. Moreover, the moral and social convictions that the thesis expresses in religious form are related in illuminating ways to the central ideas of Rawls’s later writings. His notions of sin, faith, and community are simultaneously moral and theological, and prefigure the moral outlook found in Theory of Justice.

The major moral issues of our time have been made vital and immediate by the convergence of numerous factors. Among these are a technology that has produced the threat of nuclear holocaust, that can maintain life beyond the death of the brain, that can destroy the natural world, and that produces deadly, indestructible waste. There is a new sensitivity to the injustices suffered by minorities. Impoverishment and starvation are now the fate of millions. Political tyranny is a continuing threat. Finally, the rise of a new religiousness has had an impact on morals and public affairs. In these provocative essays chosen from The Tanner Lectures on Human Values, four internationally distinguished scholars explore the moral implications of these issues in today's world.

Habermas ou Rawls? De Locke à Rawls et de Kant à Habermas, deux traditions démocratiques trouvent une nouvelle actualité dans la discussion directe qui nous est livrée ici. Au "libéralisme politique" revendiqué par John Rawls au nom d'une conception "pratique" de la justice politique, Jürgen Habermas oppose un "républicanisme kantien" pour lequel la référence centrale n'est plus la liberté négative des individus mais l'"autolégislation démocratique" de citoyens formant ensemble leur volonté politique. Tous deux se réclament cependant du principe kantien de Publicité ou "usage public de la raison". Pierre de touche de leur divergence philosophique quel est aujourd'hui le statut de cette "raison publique"; sa fonction par rapport à la constitution et à la validation des normes?

John Rawls es un clásico del pensamiento ético y político del siglo XX. Su Teoría de la justicia (1971) constituye la propuesta más sólida de nuestro tiempo sobre el modo de entender y realizar la justicia distributiva en las sociedades democráticas. A partir de una fundamentación filosófica, deudora de las teorías del contrato social, Rawls formula los princip¡os de la justicia que debería hacer suyos "una sociedad bien ordenada". El objetivo de Rawls es combatir y superar el utilitarismo, anteponiendo el "deber"- o una idea de justicia- al "bien" cuya concepción depende siempre de contingencias particulares. La teoría resultante es, así, una teoría deontológica, de principios universales, muy cercana a la posición de Kant. De los tres principios de la justicia, el primero y prioritario es el de la libertad. Tal aspecto le ha merecido a Rawls sustanciosas críticas que califican a su teoría como una concepción "liberal" de la justicia. El texto que aquí se traduce es la réplica más extensa y elaborada a esas objeciones, a la vez que el intento de reafirmar y dotar de nuevos argumentos a la teoría de la justicia.La introducción ha corrido a cargo de Victoria Camps, catedrática de Etica de la Universidad Autónoma de Barcelona.

As sociedades contemporâneas são pluralistas e devem permitir a convivência de culturas ou grupos diversos. Como conceber um consenso democrático que respeite essa diversidade sem ser um simples encontro de interesses divergentes? Que base moral comum será necessária para que a confiança na justiça das instituições seja construída e mantida? Essas questões de atualidade, na encruzilhada da filosofia moral e da teoria política, são tratadas por John Rawls nos artigos que ele escreveu entre 1978 e 1989. A perspectiva universalista e racionalista que ele propusera no seu livro 'Uma Teoria da Justiça' (1971) é aqui duplamente aprimorada. Rawls subordina o 'racional' ao 'razoável' tanto na concepção da pessoa quanto na dos 'bens primários' que uma sociedade justa deve assegurar aos seus membros.

Mars 1991 : John Rawls rpond trois de ses tudiants dans son bureau Harvard. Cet entretien constitue un exemple unique d'autobiographie intellectuelle par un auteur peu enclin parler de lui-mme. Vingt ans aprs la parution de la Thorie de la justice, il revient sur l'volution de sa pense partir d'une vision de la philosophie comme "discipline conversationnelle". Rawls nous livre ici, sur un ton familier, sa conception de la philosophie politique comme contribution la critique des injustices.

Bu kitap Jürgen Habermas ve John Rawls arasında 1995 yılında gerçekleşen bir tartışmayı Türkçe okuyucusu ile buluşturuyor. Rawls ve Habermas çağdaş siyaset felsefesinde belirleyici öneme sahip iki büyük düşünürdür. Kendi ifadeleriyle Rawls "siyasal liberalizmin", Habermas ise "Kantçı cumhuriyetçiliğin" savunucusudur.Bu iki önemli filozofun karşılaşmasından çıkan kıvılcımların üzerine düştüğü sorunlar sadece "meraklısını" ilgilendirebilecek cinsten soyut felsefi konulardan ibaret de değil. Tam aksine, Türkiye coğrafyasında yaşayan herkese, her gün dokunan sorunlar bunlar: Laik ile İslâmcının, Türk ile Kürt'ün, liberal ile sosyalistin, demokrat ile cumhuriyetçinin barış içinde bir arada yaşamalarına olanak sağlayabilecek, çoğulcu, özgürlükçü ve eşitlikçi bir toplumsal adalet ve siyasal meşruiyet anlayışı nasıl formüle edilebilir? Böylesi demokratik bir anlayışın, dini inancı veya dünya görüşü ne olursa olsun, herkesi bağlayabilecek, genel bir geçerliliği olduğu iddiası nasıl temellendirilebilir? İçinde düşünsel ve vicdani çeşitlilik barındıran bir toplumda böylesi demokratik bir anlayışı esas alan bir siyasal ve hukuki yapı nasıl kurulabilir? Böyle bir yapıyı düşünsel ve vicdani çeşitlilik koşulları altında yaşatmak nasıl mümkün olur? Rawls-Habermas tartışması, bu sorulara karşı önemli ipuçları sunuyor.

يجمع هذا الكتاب محاضرات ألقاها جون رولز في أثناء تدريسه في جامعة هارفرد، طوال ثلاثة عقود، ألهمت جيلًا من الطلاب، وأحدثت تجديدًا في فلسفة الأخلاق. تدعو المحاضرات إلى التعلم من الأعلام الأكثر شهرة في فلسفة الأخلاق المعاصرة، مع توجيه ملهِم من أحد أجدر المعلمين والممارسين لهذه الفلسفة المعاصرة.تبين هذه المحاضرات الملامح المحورية في مقاربة رولز ونهجه من حيث فكرة أن الاهتمام الجدير بالاحترام بالكتابات العظيمة التي تعبّر عن التقاليد الموروثة، يمكن أن يقود إلى تبادل مثمر للأفكار علی مر القرون. ووفق هذه الروحية، يخصص رولز محاضراته لعدد من المفكرين، من أمثال لايبنتز وهيوم وكانط وهيغل، الذين يجهدون بأسلوب تعليمي متعمّق لتفسير كيفية نشوء النظام الأخلاقي من الطبيعة الب&#

El impacto que Teoría de la justicia ha tenido en el mundo académico queda de manifiesto en las colaboraciones que aquí se recogen, donde profesores de Argentina (Roberto Gargarella), Chile (Juan Ormeño Karzulovic), España (Emilio Martínez Navarro), Estados Unidos (Thomas Pogge) y México (Paulette Dieterlen Struck) reflexionan en torno a la obra tomando como punto de partida las siguientes dos preguntas que les hemos hecho "1) ¿Qué balance hace usted del impacto que Teoría de la justicia ha tenido en el desarrollo de la filosofía moral y política de nuestro tiempo?, y 2) ¿Qué evaluación hace usted de los dos principios de la justicia, con la prioridad de las libertades, como contenido central de una sociedad bien ordenada?" Pero como queremos dialogar con Rawls tomando en serio su propuesta de pensar el problema de la justicia en las sociedades contemporáneas, las colaboraciones aquí reunidas van más allá para proponer temas puntuales de los que una teoría de la justicia debiera hacerse cargo hoy en día. De aquí la tercera pregunta que les "3) Más allá de Rawls, ¿qué otros temas y problemas considera usted que tendría que abordar una teoría de la justicia para las sociedades actuales?" En su respuesta, Dieterlen Struck señala la pobreza y exclusión como temas propios de una teoría actual de la justicia, mientras que Martínez Navarro menciona la necesidad de conciliar libertad, seguridad, privacidad e igualdad. Pogge, por su parte, nos alerta sobre la urgencia de llevar el análisis moral institucional a nivel supranacional y, finalmente, Ormeño Karzulovic propone la desafección ciudadana con respecto a las instituciones democráticas como tema que debe abordar la filosofía política hoy. Resulta claro que los aquí enlistados, así como otros que se especifican en cada una de las colaboraciones, son problemas ingentes de nuestro tiempo cuya dolorosa realidad no ha hecho más que acentuarse en los años recientes. Con sus reflexiones al respecto, nuestros autores invitados siguen la enseñanza de Rawls en torno a la "tarea práctica" que corresponde a la filosofía. No es este un libro de homenaje, sino más bien un esfuerzo reflexivo para pensar la teoría de la justicia ralwsiana y, con y desde ella, los retos actuales que enfrentamos para conseguir formas de vida en condiciones de libertad e igualdad para todos, formas de vida justa. Esta discusión en torno a Teoría de la justicia es el tema de la segunda parte de este libro, mientras que en la primera abrimos con una entrevista que Rawls concedió a The Harvard Review of Philosophy en 1991. El documento es un testimonio interesante pues allí el Profesor aborda aspectos de su vida, así como las lecturas, intereses y preocupaciones que fueron perfilando su idea de la justicia. Rawls habla incluso de su labor como docente y del papel que —desde su punto de vista— tiene la filosofía en la sociedad. La entrevista, junto con la colaboración de Roberto Gargarella incluida también en esta primera parte, resultan aleccionadoras en la medida en que nos acercan al espíritu sus motivaciones, su proyecto intelectual, sus semillas y sus líneas generales de desarrollo. El libro que aquí presentamos habrá de resultar de interés tanto al especialista en la obra de Rawls que busca reflexionar e informarse en torno al estado de la discusión actual, como a quien quiere acercarse por vez primera a la filosofía de quien es ya considerado un clásico del siglo XX.

Souvenirs , proposé ici dans une traduction inédite, est l’un des derniers textes publiés par Rawls. Ce petit texte atypique écrit en 1997, attachant, drôle et parfois émouvant, est sans doute l’un des écrits les plus personnels de Rawls. Au-delà du caractère autobiographique de ce livre, Souvenirs propose aussi une typologie comparative des grands intellectuels de la fin du XX e siècle, et cherche à définir ce qui constitue une écriture proprement philosophique – une écriture dans laquelle l’entourage du philosophe et sa communauté intellectuelle jouent un rôle prépondérant.

Paperback. 13,50 / 19,50 cm. In Turkish. 554 p. Original Lectures On The History Of Moral Psilosopy Translated by Gökçe Çetin Edited by Sinan Can Kaya "Iki sey, zihni hayranlik ve husu ile doldurur… tepemdeki yildizli gökler ve içimdeki ahlak yasasi." -Kant John Rawls'un felsefe üzerine sorulari ve yöntemi, tartisma biçimi ve konu skalasi sosyal ve politik felsefe için her zaman bir gündem olusturmustur. John Rawls 1962'den 1991'e kadar, Harvard'da profesör olarak görev yaptigi dönemde, ahlaki ve politik felsefe alanlarinda çesitli dersler verdi. En etkilisi, etik üzerine lisans dersiydi. Bu derste siklikla Aristoteles, Leibniz, Kant, Mill, Hume, Sidgwick ya da Ross'u da içeren çesitli tarihsel figürler inceleniyordu. Rawls'un egitimini verdigi biçimiyle, ahlak psikolojisi etigin akademik bir alt alani degildi, daha çok insan yasaminda ahlakin oynadigi rolün bir ç ahlaki akil yürütme, bunun varsaydigi birey kavrami ve ahlakin sosyal rolü organize etmesi. John Rawls'un yayimlanmis çalismalarinda felsefenin onun için oldukça önemli oldugu açikça görülebilse de hayati boyunca yaptigi bu tarih çalismasinin sira disi ürünlerinden pek azi bilinmektedir. Onun ahlak felsefesinin tarihi üzerine derslerini içeren bu kitapla amaçlanan, felsefi basarisinin önemli bölümünü büyük oranda erisilebilir kilmaktir.

La philosophie morale de Kant, Hume, Leibniz, Hegel : la version finale des derniers cours de John Rawls, aboutissement de près de trente ans d'enseignement à Harvard (1962-1991). " L'un des avantages de l'étude des textes historiques [...], c'est qu'elle nous permet de nous rendre compte à quel point la tonalité des questions philosophiques est influencée par la structure de pensée à partir de laquelle elles sont formulées. Il s'agit là d'une expérience très éclairante, non seulement en soi, en tant qu'elle nous révèle différentes formes de pensée philosophique, mais également parce qu'elle nous oblige à considérer d'un œil nouveau la structure de pensée souvent implicite et inarticulée à partir de laquelle nous formulons nos propres questions ".Ces Leçons sur l'histoire de la philosophie morale représentent l'aboutissement mûrement réfléchi de près de trente ans d'enseignement à Harvard (1962-1991). Pendant ces années, la pensée de John Rawls s'est confrontée aux textes majeurs de la modernité philosophique dans un souci de transmission pédagogique mais surtout de mise en perspective des sources de ses propres conceptions morales et politiques. Il signale ainsi dans quelle mesure Théorie de la Justice s'inscrit dans la lignée des systèmes de pensées et des problématiques qu'il examine par ailleurs avec le plus grand scrupule philologique. L'une des vertus essentielles de cet ouvrage est de démentir l'idée reçue selon laquelle le style analytique d'une certaine philosophie politique anglo-saxonne la rendrait insensible aux enjeux de pensée soulevés par l'histoire de la philosophie.