85:T5a8,

“A milestone in political and moral philosophy, as groundbreaking as the theories of Bentham and Kant and arguably the most important and influential piece of contemporary philosophy of the last century.” —The Guardian
The principles of justice that Rawls set forth in this book are those that free and rational people would accept in an “original position” of equality. In this hypothetical situation, which corresponds to the state of nature in social contract theory, no one knows their place in society; their class or social status; their fortune in the distribution of natural assets and abilities—their intelligence, strength, and the like—or even their conception of the good. Deliberating behind this “veil of ignorance,” people naturally determine their proper rights and duties. Thus, as Rawls writes, “each person possesses an inviolability founded on justice that even the welfare of society as a whole cannot override.”

Incorporating the ideas of Rousseau, Kant, Emerson, and Lincoln, Rawls’s theory is as powerful today as it was when first published in 1971. For more than half a century, A Theory of Justice has been taught and debated, celebrated and translated into more than thirty languages. This revised edition includes changes, discussed in the preface, that Rawls considered to be significant, especially to the discussions of liberty and primary social goods.

86:T8c6,Frågorna om mänskliga rättigheter och om rättvisa är i dag aktuellare än på mycket länge. Ett viktigt bidrag till denna förnyade diskussion lämnade 1971 John Rawls genom sitt arbete En teori om rättvisa, som diskuterar centrala frågor om rättigheter och principer för fördelning. Ett vanligt problem med rättighets- eller rättviseteorier är att man ofta presenterar flera principer som strider mot varandra. Om man t ex utgår ifrån den utilitaristiska principen om »största möjliga lycka för största möjliga antal individer» kan denna lätt hamna i motsättning till den enskildes människovärde. Är det exempelvis rätt att offra en eller flera människor om en sådan handling garanterar största möjliga lycka för största antal individer? Svarar vi nej på den frågan måste vi utgå ifrån en annan princip. Men också den kan visa sig komma i konflikt med vår »moraliska intuition».

Det är sådana problem som Rawls försöker lösa. Det är ingen överdrift att säga att hans bok väckt uppmärksamhet långt utanför fackfilosofernas kretsar. John Rawls försöker på sätt och vis klargöra vilken rättviseprincip som den moderna liberala demokratin kan grundas på.

Samtidigt vill han visa att det finns principer som varje rationell och moralisk person måste ansluta sig till. Metodologiskt påminner hans tillvägagångssätt om Hobbes, Locke och Kant; han argumenterar utifrån en kontraktsteoretisk tradition. Annorlunda uttryckt: Om du befann dig i en situation där du inte visste hur det skulle gå för dig i livet, vilken rättviseprincip skulle du då välja? Rawls använder här »naturtillståndet» som en fiktion. Om vi befann oss i ett »naturtillstånd» eller i en »ursprungsposition», vad skulle då vara ett förnuftigt val av rättviseprincip? Det står åtminstone klart att en rationell individ inte kan välja principer som fungerar självdestruktivt.

Rawls grundtanke är att ojämlikhet måste tjäna den som har det sämst, det vill säga att en viss ojämlikhet är legitim när den innebär att de som har det sämst likväl får det bättre än de annars skulle haft det utan denna ojämlikhet. Detta är den så kallade differensprincipen.87:T407,

This book originated as lectures for a course on political philosophy that Rawls taught regularly at Harvard in the 1980s. In time the lectures became a restatement of his theory of justice as fairness, revised in light of his more recent papers and his treatise Political Liberalism (1993). As Rawls writes in the preface, the restatement presents "in one place an account of justice as fairness as I now see it, drawing on all [my previous] works." He offers a broad overview of his main lines of thought and also explores specific issues never before addressed in any of his writings.

Rawls is well aware that since the publication of A Theory of Justice in 1971, American society has moved farther away from the idea of justice as fairness. Yet his ideas retain their power and relevance to debates in a pluralistic society about the meaning and theoretical viability of liberalism. This book demonstrates that moral clarity can be achieved even when a collective commitment to justice is uncertain.

88:T4b3,Med A Theory of Justice, som utkom 1971, initierade John Rawls en omfattande politisk-filosofisk debatt om vad rättvisan kräver av samhällets grundinstitutioner. Till denna debatt har Rawls själv bidragit genom fortlöpande preciseringar och omformuleringar av grundidéerna i sin teori om »justice as fairness», rättvisa som det rimliga eller skäliga. I den ena av bokens två artiklar ? »Idén om offentligt förnuft» ? lägger Rawls fram sina tankar om hur vi som medlemmar av ett demokratiskt samhälle bör rättfärdiga politiska krav i förhållande till varandra och hur en konsensus kring grundläggande rättviseprinciper kan uppnås trots en ofrånkomlig värdepluralism. I den titelgivande artikeln använder Rawls sin rättviseteori på världssamhället ? eller med hans uttryck »folksamfundet» ? och utvecklar en »realistisk utopi», principer för en »folkens rätt» som kan och bör kunna vinna uppslutning i form av en global »överlappande konsensus». Han diskuterar hur de mänskliga rättigheterna skall förstås, hur det han kallar »laglösa regimer» skall behandlas under en »folkens rätt» och vilka förpliktelser de rika länderna har gentemot de fattiga.89:T6c7,

This book consists of two parts: “The Law of Peoples,” a major reworking of a much shorter article by the same name published in 1993, and the essay “The Idea of Public Reason Revisited,” first published in 1997. Taken together, they are the culmination of more than fifty years of reflection on liberalism and on some of the most pressing problems of our times by John Rawls.

“The Law of Peoples” extends the idea of a social contract to the Society of Peoples and lays out the general principles that can and should be accepted by both liberal and non-liberal societies as the standard for regulating their behavior toward one another. In particular, it draws a crucial distinction between basic human rights and the rights of each citizen of a liberal constitutional democracy. It explores the terms under which such a society may appropriately wage war against an “outlaw society” and discusses the moral grounds for rendering assistance to non-liberal societies burdened by unfavorable political and economic conditions.

“The Idea of Public Reason Revisited” explains why the constraints of public reason, a concept first discussed in Political Liberalism (1993), are ones that holders of both religious and non-religious comprehensive views can reasonably endorse. It is Rawls’s most detailed account of how a modern constitutional democracy, based on a liberal political conception, could and would be viewed as legitimate by reasonable citizens who on religious, philosophical, or moral grounds do not themselves accept a liberal comprehensive doctrine—such as that of Kant, or Mill, or Rawls’s own “Justice as Fairness,” presented in A Theory of Justice (1971).

8a:T4b2,

The premier political philosopher of his day, John Rawls, in three decades of teaching at Harvard, has had a profound influence on the way philosophical ethics is approached and understood today. This book brings together the lectures that inspired a generation of students--and a regeneration of moral philosophy. It invites readers to learn from the most noted exemplars of modern moral philosophy with the inspired guidance of one of contemporary philosophy's most noteworthy practitioners and teachers.

Central to Rawls's approach is the idea that respectful attention to the great texts of our tradition can lead to a fruitful exchange of ideas across the centuries. In this spirit, his book engages thinkers such as Leibniz, Hume, Kant, and Hegel as they struggle in brilliant and instructive ways to define the role of a moral conception in human life. The lectures delineate four basic types of moral reasoning: perfectionism, utilitarianism, intuitionism, and--the ultimate focus of Rawls's course--Kantian constructivism. Comprising a superb course on the history of moral philosophy, they also afford unique insight into how John Rawls has transformed our view of this history.

8b:T44d,This book continues and revises the ideas of justice as fairness that John Rawls presented in A Theory of Justice but changes its philosophical interpretation in a fundamental way. That previous work assumed what Rawls calls a "well-ordered society," one that is stable and relatively homogenous in its basic moral beliefs and in which there is broad agreement about what constitutes the good life. Yet in modern democratic society a plurality of incompatible and irreconcilable doctrines -- religious, philosophical, and moral -- coexist within the framework of democratic institutions. Recognizing this as a permanent condition of democracy, Rawls asks how a stable and just society of free and equal citizens can live in concord when divided by reasonable but incompatible doctrines? This edition includes the essay "The Idea of Public Reason Revisited," which outlines Rawls' plans to revise Political Liberalism, which were cut short by his death. "An extraordinary well-reasoned commentary on A Theory of Justice...a decisive turn towards political philosophy." -- Times Literary Supplement8c:T441,This book continues and revises the ideas of justice as fairness that John Rawls presented in A Theory of Justice but changes its philosophical interpretation in a fundamental way. That previous work assumed what Rawls calls a "well-ordered society," one that is stable and relatively homogenous in its basic moral beliefs and in which there is broad agreement about what constitutes the good life. Yet in modern democratic society a plurality of incompatible and irreconcilable doctrines-religious, philosophical, and moral-coexist within the framework of democratic institutions. Recognizing this as a permanent condition of democracy, Rawls asks how a stable and just society of free and equal citizens can live in concord when divided by reasonable but incompatible doctrines? This edition includes the essay "The Idea of Public Reason Revisited," which outlines Rawls' plans to revise Political Liberalism, which were cut short by his death. "An extraordinary well-reasoned commentary on A Theory of Justice...a decisive turn towards political philosophy." -Times Literary Supplement8d:T5eb,På sitt område var han epokbildande, det finns i den moderna politiska filosofin ett före och ett efter A Theory of Justice (1971; sv. översättning: En teori om rättvisa, 1999). I den nu översatta boken, som han själv aldrig fick tillfälle att slutföra på grund av sjukdom, ger Rawls en sammanfattande framställning av sin rättviseteori, som han kallade »justice as fairness». Han bemöter invändningar från sina kritiker och binder samman teorin sådan den förelåg i A Theory of Justice med dess reviderade formulering i Political Liberalism (1993) och senare arbeten. Boken ger, säger Rawls i förordet, »en redogörelse för ?justice as fairness? såsom jag nu ser teorin, baserad på alla mina tidigare arbeten». Särskilt handlar det för Rawls om att visa att »justice as fairness» är en politisk rättviseteori. Den behandlar ett avgränsat område ? samhällets grundstruktur ? och förutsätter inte någon »omfattande lära» om det mänskliga goda. Sådana läror finns det många av i moderna samhällen, kännetecknade av »pluralismens faktum», och en politisk rättviseteori måste vara »fristående» från dessa så att den genom sina principer kan generera en »överlappande konsensus». Rawls startar sin framställning med att presentera åtta grundidéer som hans rättviseteori utgår ifrån. Därefter går han igenom sina två berömda rättviseprinciper och fortsätter med att diskutera vilka krav dessa ställer till utformningen av samhällets institutioner.8e:T67e,

This last book by the late John Rawls, derived from written lectures and notes for his long-running course on modern political philosophy, offers readers an account of the liberal political tradition from a scholar viewed by many as the greatest contemporary exponent of the philosophy behind that tradition.

Rawls's goal in the lectures was, he wrote, "to identify the more central features of liberalism as expressing a political conception of justice when liberalism is viewed from within the tradition of democratic constitutionalism." He does this by looking at several strands that make up the liberal and democratic constitutional traditions, and at the historical figures who best represent these strands--among them the contractarians Hobbes, Locke, and Rousseau; the utilitarians Hume, Sidgwick, and J. S. Mill; and Marx regarded as a critic of liberalism. Rawls's lectures on Bishop Joseph Butler also are included in an appendix. Constantly revised and refined over three decades, Rawls's lectures on these figures reflect his developing and changing views on the history of liberalism and democracy--as well as how he saw his own work in relation to those traditions.

With its clear and careful analyses of the doctrine of the social contract, utilitarianism, and socialism--and of their most influential proponents--this volume has a critical place in the traditions it expounds. Marked by Rawls's characteristic patience and curiosity, and scrupulously edited by his student and teaching assistant, Samuel Freeman, these lectures are a fitting final addition to his oeuvre, and to the history of political philosophy as well.

8f:T668,This last book by the late John Rawls, derived from written lectures and notes for his long-running course on modern political philosophy, offers readers an account of the liberal political tradition from a scholar viewed by many as the greatest contemporary exponent of the philosophy behind that tradition. Rawls' goal in the lectures was, he wrote, "to identify the more central features of liberalism as expressing a political conception of justice when liberalism is viewed from within the tradition of democratic constitutionalism". He does this by looking at several strands that make up the liberal and democratic constitutional traditions, and at the historical figures who best represent these strands - among them the contractarians Hobbes, Locke, and Rousseau; the utilitarians Hume, Sidgwick, and J. S. Mill; and Marx regarded as a critic of liberalism. Rawls' lectures on Bishop Joseph Butler also are included in an appendix. Constantly revised and refined over three decades, Rawls' lectures on these figures reflect his developing and changing views on the history of liberalism and democracy - as well as how he saw his own work in relation to those traditions. With its clear and careful analyses of the doctrine of the social contract, utilitarianism, and socialism - and of their most influential proponents - this volume has a critical place in the traditions it expounds. Marked by Rawls' characteristic patience and curiosity, and scrupulously edited by his student and teaching assistant, Samuel Freeman, these lectures are a fitting final addition to his oeuvre, and to the history of political philosophy as well.90:T4a4,The premier political philosopher of his day, John Rawls, in three decades of teaching at Harvard, has had a profound influence on the way philosophical ethics is approached and understood today. This book brings together the lectures that inspired a generation of students - and a regeneration of moral philosophy. It invites readers to learn from the most noted exemplars of modern and moral philosophy with the inspired guidance of one of contemporary philosophy's most noteworthy practitioners and teachers. Central to Rawls's approach is the idea that respectful attention to the great texts of our tradition can lead to a fruitful exchange of ideas across the centuries. In this spirit, his book engages thinkers such as Leibniz, Hume, Kant and Hegel as they struggle in brilliant and instructive ways to define the role of a moral conception in human life. The lectures delineate four basic types of moral reasoning: perfectionism, utilitarianism, intuitionism, and - the ultimate focus of Rawls's course - Kantian constructivism. Comprising a course on the history of moral philosophy, they also afford unique insights into how John Rawls has transformed our view of this history.3e:["$","$L80",null,{"state":{"mutations":[],"queries":[{"dehydratedAt":1793321940782,"state":{"data":{"pages":[{"requestId":"f657c395-9e0a-4261-bd3c-71c953f481d2","total":{"value":19,"relation":"eq"},"rows":[{"entityType":"book","isbn":"9780674000780","id":125198,"score":2,"position":0,"book":{"id":125198,"isbn":"9780674000780","created":"2015-12-21T23:00:00.000Z","title":"A theory of justice","description":"$85","htmlDescription":null,"pages":560,"language":"eng","depth":42,"height":155,"width":237,"weight":620,"edition":"2","publishDate":"1999","authorNames":"John Rawls","publisherName":"Belknap","format":"BC","category":94,"image":"https://book-info.studentapan.live/image/9780674000780_e6bb582b-9efa-4ced-b113-8d951595813c","highResImage":"https://book-info.studentapan.live/image/9780674000780_e6bb582b-9efa-4ced-b113-8d951595813c/org","imageFile":"9780674000780_e6bb582b-9efa-4ced-b113-8d951595813c","isRemoved":null,"views":38,"editionGroupId":58199,"editionGroupState":null,"adsCount":2,"minPrice":325,"source":"book-info-service","minNewPrice":392,"varugruppCode":null,"isExercise":false,"inventory":null,"sellAsDigital":false,"editionGroupSearchEnabled":false}},{"entityType":"book","isbn":"9789171731289","id":139103,"score":2,"position":1,"book":{"id":139103,"isbn":"9789171731289","created":"2015-12-23T23:00:00.000Z","title":"En teori om rättvisa","description":"$86","htmlDescription":null,"pages":569,"language":"swe","depth":34,"height":155,"width":229,"weight":820,"edition":"2","publishDate":"2000-01-01","authorNames":"John Rawls","publisherName":"Bokförlaget Daidalos","format":"BC","category":115,"image":"https://book-info.studentapan.live/image/9789171731289-en-teori-om-raettvisa.jpg","highResImage":"https://book-info.studentapan.live/image/9789171731289-en-teori-om-raettvisa.jpg/org","imageFile":"9789171731289","isRemoved":null,"views":12,"editionGroupId":176035,"editionGroupState":"UNPUBLISHED","adsCount":5,"minPrice":209,"source":"book-info-service","minNewPrice":275,"varugruppCode":null,"isExercise":false,"inventory":null,"sellAsDigital":false,"editionGroupSearchEnabled":false,"reviewSummary":{"averageRating":5,"totalReviews":2,"distribution":{"1":{"actualPercentage":0,"normalizedPercentage":0},"2":{"actualPercentage":0,"normalizedPercentage":0},"3":{"actualPercentage":0,"normalizedPercentage":0},"4":{"actualPercentage":0,"normalizedPercentage":0},"5":{"actualPercentage":100,"normalizedPercentage":100}}}}},{"entityType":"book","isbn":"9780198813019","id":824773,"score":2,"position":2,"book":{"id":824773,"isbn":"9780198813019","created":"2024-02-23T03:07:01.000Z","title":"A theory of justice","description":null,"htmlDescription":null,"pages":null,"language":"eng","depth":null,"height":null,"width":null,"weight":null,"edition":null,"publishDate":"1973","authorNames":"John Rawls","publisherName":"Oxford Univ. 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John Rawls aims to express an essential part of the common core of the democratic tradition—justice as fairness—and to provide an alternative to utilitarianism, which had dominated the Anglo-Saxon tradition of political thought since the nineteenth century. Rawls substitutes the ideal of the social contract as a more satisfactory account of the basic rights and liberties of citizens as free and equal persons. “Each person,” writes Rawls, “possesses an inviolability founded on justice that even the welfare of society as a whole cannot override.” Advancing the ideas of Rousseau, Kant, Emerson, and Lincoln, Rawls’s theory is as powerful today as it was when first published.

Though the revised edition of A Theory of Justice, published in 1999, is the definitive statement of Rawls’s view, much of the extensive literature on his theory refers to the original. This first edition is available for scholars and serious students of Rawls’s work.

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