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There are infinitely many variations of the initial situation and therefore no doubt indefinitely many theorems of moral geometry.
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
Moral
Initial
Many
Initials
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Geometry
Infinitely
Therefore
Indefinitely
Doubt
Theorems
Situation
Variations
More quotes by John Rawls
Clearly when the liberties are left unrestricted they collide with one another.
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An intuitionist conception of justice is, one might say, but half a conception.
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A society regulated by a public sense of justice is inherently stable.
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The good of political life is the good of free and equal citizens recognizing the duty of civility to one another and supporting the institutions of a constitutional regime.
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An injustice is tolerable only when it is necessary to avoid an even greater injustice.
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Many of our most serious conflicts are conflicts within ourselves. Those who suppose their judgements are always consistent are unreflective or dogmatic.
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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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Public reason arguments can be good or bad just like other arguments.
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The fault of the utilitarian doctrine is that it mistakes impersonality for impartiality.
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No one deserves his greater natural capacity nor merits a more favorable starting place in society.
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A political conception covers the right to vote, the political virtues, and the good of political life, but it doesn't intend to cover anything else.
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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.
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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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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 extreme nature of dominant-end views is often concealed by the vagueness and ambiguity of the end proposed.
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Religious faith is an important aspect of American culture and a fact of American political life.
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Different political views, even if they're all liberal, in the sense of supporting liberal constitutional democracy, undoubtedly have some notion of the common good in the form of the means provided to assure that people can make use of their liberties, and the like.
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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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Liberal constitutional democracy is supposed to ensure that each citizen is free and equal and protected by basic rights and liberties.
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