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Compatriot partiality and cosmopolitan justice: Can we justify compatriot partiality within the cosmopolitan framework?

机译:同胞偏见和世界正义:我们能否在国际框架内为同胞偏见辩护?

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This paper shows an alternative way in which compatriot partiality could be justified within the framework of global distributive justice. Philosophers who argue that compatriot partiality is similar to racial partiality capture something correct about compatriot partiality. However, the analogy should not lead us to comprehensively reject compatriot partiality. We can justify compatriot partiality on the same grounds that liberation movements and affirmative action have been justified. Hence, given cosmopolitan demands of justice, special consideration for the economic well-being of your nation as a whole is justified if and only if the country it identifies is an oppressed developing nation in an unjust global order.This justification is incomplete. We also need to say why Person A, qua national of Country A, is justified in helping her compatriots in Country A over similarly or slightly more oppressed non-compatriots in Country B. I argue that Person A’s partiality towards her compatriots admits further vindication because it is part of an oppressed group’s project of self-emancipation, which is preferable to paternalistic emancipation.Finally, I identify three benefits in my justification for compatriot partiality. First, I do not offer a blanket justification for all forms of compatriot partiality. Partiality between members of oppressed groups is only a temporary effective measure designed to level an unlevel playing field. Second, because history attests that sovereign republics could arise as a collective response to colonial oppression, justifying compatriot partiality on the grounds that I have identified is conducive to the development of sovereignty and even democracy in poor countries, thereby avoiding problems of infringement that many humanitarian poverty alleviation efforts encounter. Finally, my justification for compatriot partiality complies with the implicit cosmopolitan commitment to the realizability of global justice theories.Article first published online: 9 NOV 2015
机译:本文显示了另一种方式,可以在全球分配正义的框架内证明同胞的偏见。认为同胞偏爱类似于种族偏见的哲学家认为,对同胞偏爱是正确的。但是,这种比喻不应导致我们全面拒绝同胞偏爱。我们可以以解放运动和平权行动得到正当的理由为同胞的偏见辩护。因此,鉴于世界范围内对正义的要求,当且仅当它所确定的国家是处于不公正的全球秩序中的被压迫的发展中国家时,才有理由特别考虑整个国家的经济福祉。我们还需要说一句,为什么A国的国民A人有理由帮助A国的同胞克服B国中类似或稍受压迫的非同胞。我认为A人偏爱她的同胞承认了进一步的辩护,因为这是被压迫团体的自我解放计划的一部分,比家长式解放更可取。最后,在我为同胞偏爱的辩护中,我指出了三个好处。首先,我没有为所有形式的同胞偏爱提供全面的理由。被压迫团体成员之间的偏见只是临时的有效措施,旨在平整不公平的竞争环境。第二,因为历史证明主权共和国可以作为对殖民主义压迫的集体反应而出现,所以以我确定的理由为同胞的偏见辩护是有好处的,这有利于贫穷国家的主权甚至民主的发展,从而避免了许多人道主义主义者的侵权问题遇到扶贫工作。最后,我对同胞偏爱的辩护符合全球对全球正义理论的可实现性的隐含承诺.2015年11月9日在线首次发表文章

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