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The extreme nature of dominant-end views is often concealed by the vagueness and ambiguity of the end proposed.

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
Extremes
Views
Often
Vagueness
Nature
Proposed
Ends
Ambiguity
Concealed
Dominant
Extreme

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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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An intolerant sect has no right to complain when it is denied an equal liberty... A person's right to complain is limited to principles he acknowledges himself.
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The fault of the utilitarian doctrine is that it mistakes impersonality for impartiality.
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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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A society regulated by a public sense of justice is inherently stable.
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Religious faith is an important aspect of American culture and a fact of American political life.
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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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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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There are infinitely many variations of the initial situation and therefore no doubt indefinitely many theorems of moral geometry.
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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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Justice as fairness provides what we want.
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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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If you compare the United States with Europe, my view is that what happened in Europe is that the church became deeply distrusted by people, because it sided with the monarchs. It instituted the Inquisition and became part of the repressive state apparatus. That never happened here. We don't have that history.
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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 sense of justice is continuous with the love of mankind.
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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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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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When the basic structure of society is publicly known to satisfy its principles for an extended period of time, those subject to these arrangements tend to develop a desire to act in accordance with these principles and to do their part in institutions which exemplify them
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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 intuitionist conception of justice is, one might say, but half a conception.
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