Fair or Not Fair As once said by Nelson Mandela “A good leader can engage in a debate frankly and thoroughly‚ knowing that at the end he and the other side must be closer‚ and thus emerge stronger. You don’t have that idea when you are arrogant‚ superficial‚ and uninformed.” Only when you meet that criteria can you be considered a good leader‚ however in Sophocles’ book Antigone once a crime has been committed not only is the guilty killer put on trial but whether or not Creon is a good leader is
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contradictions occur. How is it though‚ that two theories can define just law completely different? Can one theory necessarily be right and the other wrong‚ or‚ is it possible for both to be partially right. When looking at the differences between Rawls’ theory and Mill’s Utilitarianism theory do we not see both similarities and differences within their respective principles? Possibly it is not a question of right or wrong but more so of practicality. A theory may be right but if it cannot be applied
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It is also important to cite Rawls’s conception of the ‘Veil of Ignorance’‚ which is part of Rawls earlier work. As Ben Rogers point out whilst analysing Rawls’s work‚ ‘The veil of ignorance is meant to ensure that our views on justice are not distorted by our own interests’ (…). In the case of the Iranian Revolution‚ it would have been valued if the Islamists would have adopted the veil of ignorance when writing the constitution. As Rawls’s points out‚ by taking away the elements that makes up a
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John Rawls is perhaps the most significant intellectual in philosophical ethics to have written in the past hundred years. It is nearly impossible to address ethics in contemporary philosophy without saying something about John Rawls. Central to his theory of justice are the concepts of fairness and equality from behind what he terms a "veil of ignorance". Rawls’s veil of ignorance is a component of the way people can construct society. He refers to an "original position" in which a person is attempting
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size and strength of people whom they represent.” In his book‚ A Theory of Justice‚ Rawls indicates “how justices as fairness can be extended to international law for the limits of judging the motivations of just war.” In doing so Rawls expounds that the
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In the article “Breaking Rules: The Consequences of Self-Narration” the autobiographical scholar Paul John Eakin explores the significance of autobiography on human perspectives of identity. Eakin argues three main rules (113-114) which prove an explicable relation between one narrative and oneself‚ maintained in the face of societal consequences and condemnation (114). This summary will be organized based on these three main rules (Eakin 113-114) establishing and exploring them through Eakin’s given
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I believe Rawls’ moral principles are the most reasonable ones to use in business. First‚ it prevents businesses from infringing on people’s liberties. Second‚ it makes sure businesses provide equal opportunity for job candidates. Third‚ Rawls’ principles are applicable principles because it does not reject western society’s modern economic system. Fourth‚ it encourages businesses to help improve the lives of the least fortunate members of society. Under the Veil of Ignorance‚ Rawls asks us to imagine
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pure practical reason to ‘‘frame the Rational with the Reasonable.’’ As seen in the Dewey Lectures Rawls emphasizes that ideal agents are not only rational‚ but must also reasonable. Rationality for Rawls carefully calculates the means which lead to certain ends‚ which may be traced to Kant’s hypothetical imperative or what Rawls terms empirical practical reason. Ideal moral agents not only learn how to achieve ends efficiently or rationally‚ but also how to achieve such ends by employing a moral
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Rawls then introduces the concept of the difference principle‚ and connects it with democratic equality. Rawls explains that the theory behind the difference principle is that distributions in society are primarily based upon “social contingencies” and “natural fortunes.” Rawls indicates that‚ determining the distribution of goods‚ viz.‚ wealth and income‚ is morally arbitrary. Hence‚ if you happen to be born to a wealthy family‚ your prospects of living “well” are higher than if you were born
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“Is it Fair” Introduction Cohen (1986) argues that corruption has been described as “acting on opportunities‚ created by virtue of one’s authority‚ for personal gain at the expense of the public one is authorized to serve.” Cohen felt that it can be dangerous that the officers accept these gratuities because what might start without intent on the part of the officer may be become a patterned expectation and can lead to targeting and misuse of power if the gratuity stops. On a different
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