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Global justice in complex moral worlds. Dilemmas of contextualized theories

机译:复杂道德世界中的全球正义。情境化理论的困境

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In this brief criticism I discuss the complexities of practical judgements on global justice and spell out important agreements with David Miller: (a) global and special - particularly national - obligations are in serious tension; (b) both simple 'global egalitarianism' and 'domestic justice' are morally counter-intuitive; and (c) moral minimalism is the most promising theoretical and practical strategy. Complex moral theories, however, are confronted with three serious dilemmas: (1) how to compare, measure, and weigh conflicting obligations; (2) how to make global moral responsibilities really bite; and (3) how to best address the problem of an adequate allocation of global obligations. As a consequence of his fairly traditional way of doing political philosophy, Miller's answers have serious shortcomings. I argue for a departure from the entrenched division of labour between moral or political philosophy and the social sciences. I opt for an institutional turn in political theory and for institutional pluralism. A multi-level and multi-layered institutionalist approach is more appropriate to realize the fulfilment of the global minimum in the real world.
机译:在这篇简短的批评中,我讨论了有关全球正义的实际判断的复杂性,并阐明了与戴维·米勒(David Miller)达成的重要协议: (b)简单的“全球平均主义”和“国内正义”在道德上都违反直觉; (c)道德极简主义是最有希望的理论和实践策略。然而,复杂的道德理论面临三个严重的困境:(1)如何比较,衡量和衡量相互冲突的义务; (2)如何真正地承担全球道德责任; (3)如何最好地解决适当分配全球义务的问题。由于米勒的政治哲学是相当传统的做法,因此米勒的答案存在严重缺陷。我主张脱离道德或政治哲学与社会科学之间根深蒂固的分工。我选择政治理论的制度转向和制度多元化。多层次,多层次的制度主义方法更适合实现现实世界中的全球最低要求。

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