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The strength of the claims of formal justice, of obedience to system, clearly depend upon the substantive justice of institutions and the possibilities of their reform.
John Rawls
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John Rawls
Age: 81 †
Born: 1921
Born: February 21
Died: 2002
Died: November 24
Pedagogue
Philosopher
Political Scientist
University Teacher
Baltimore
Maryland
Rawls
John Bordley Rawls
Possibility
Formal
Depends
Depend
Strength
Possibilities
System
Obedience
Justice
Reform
Upon
Clearly
Claims
Institutions
Substantive
More quotes by John Rawls
The idea of public reason isn't about the right answers to all these questions, but about the kinds of reasons that they ought to be answered by.
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There are various ways you might define the common good, but that would be one way you could do it.
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We must choose for others as we have reason to believe they would choose for themselves if they were at the age of reason and deciding rationally.
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Political philosophy is realistically utopian when it extends what are ordinarily thought to be the limits of practicable political possibility and, in so doing, reconciles us to our political and social condition. Our hope for the future of our society rests on the belief that the social world allows a reasonably just Society of Peoples.
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Now the good of political life is a great political good. It is not a secular good specified by a comprehensive doctrine like those of Kant or Mill. You could characterize this political good as the good of free and equal citizens recognizing the duty of civility to one another: the duty to give citizens public reasons for one's political actions.
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Citizens can have their own grounding in their comprehensive doctrines, whatever they happen to be.
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The sense of justice is continuous with the love of mankind.
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The natural distribution is neither just nor unjust nor is it unjust that persons are born into society at some particular position. These are simply natural facts. What is just and unjust is the way that institutions deal with these facts.
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The principles of justice are chosen behind a veil of ignorance.
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An intuitionist conception of justice is, one might say, but half a conception.
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The fairest rules are those to which everyone would agree if they did not know how much power they would have.
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I live in a country where 90 or 95 percent of the people profess to be religious, and maybe they are religious, though my experience of religion suggests that very few people are actually religious in more than a conventional sense.
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Public reason arguments can be good or bad just like other arguments.
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A political conception just applies to the basic structure of a society, its institutions, constitutional essentials, matters of basic justice and property, and so on.
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The question is, we have a particular problem. How many religions are there in the United States? How are they going to get on together? One way, which has been the usual way historically, is to fight it out, as in France in the sixteenth century. That's a possibility.
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The intolerant can be viewed as free-riders, as persons who seek the advantages of just institutions while not doing their share to uphold them.
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The idea of public reason has to do with how questions should be decided, but it doesn't tell you what are the good reasons or correct decisions.
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There is a divergence between private and social accounting that the market fails to register. One essential task of law and government is to institute the necessary conditions.
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Justice is the first virtue of social institutions.
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No one deserves his greater natural capacity nor merits a more favorable starting place in society.
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