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difference principle, which I will include in my exploration <strong>of</strong> <strong>the</strong> work <strong>of</strong> John<br />

Rawls later in this chapter. I include feminist principles <strong>of</strong> justice because<br />

Lamont included <strong>the</strong>m in his lexicography; however I note <strong>the</strong>ir existence but do<br />

not critique <strong>the</strong>m.<br />

Strict egalitarianism is based on <strong>the</strong> Aristotelian principle <strong>of</strong> substantive<br />

equality, that all people should have <strong>the</strong> same level <strong>of</strong> goods and services. This<br />

is justified on <strong>the</strong> grounds that people are owed equal respect and <strong>the</strong> equality<br />

<strong>of</strong> goods and services gives effect to this respect (Lamont, 2007). <strong>How</strong>ever, <strong>the</strong><br />

principle <strong>of</strong> strict equality raises <strong>the</strong> problem <strong>of</strong> an ‘index’ <strong>of</strong> equality. <strong>How</strong> do<br />

we know which level <strong>of</strong> goods and services should be equally distributed? This<br />

question is <strong>the</strong> basis <strong>of</strong> <strong>the</strong> ‘categorical imperative’ <strong>of</strong> Immanuel Kant, a position<br />

which he asserted, everyone in society could morally accept. Kant established<br />

this <strong>the</strong>ory on <strong>the</strong> justice principle that all people are to be treated not as a<br />

means to an end, but as <strong>the</strong> ends in <strong>the</strong>mselves (Russell, 1946).<br />

Kant’s <strong>the</strong>ory <strong>of</strong> utilitarianism relies on our pursuit <strong>of</strong> two opposing states–pain<br />

and pleasure. He proposes maximising <strong>the</strong>se two states for all in society.<br />

Jeremy Bentham developed a quantity factor to <strong>the</strong> utilitarian principle that<br />

utilitarianism should deliver <strong>the</strong> greatest happiness to <strong>the</strong> greatest number <strong>of</strong><br />

people 13 . The argument was advanced by John Stuart Mill who warned<br />

however that <strong>the</strong> greatest happiness must not involve coercion which would<br />

breach <strong>the</strong> harm principle, whe<strong>the</strong>r <strong>the</strong> coercion was in <strong>the</strong> best interests <strong>of</strong> <strong>the</strong><br />

person, or not.<br />

Utilitarianism is a difficult area for health care and health workers. Health<br />

pr<strong>of</strong>essionals aim to benefit people in ways to do with caring for people;<br />

however utilitarianism is not as simple as that (Campbell, Gillett, & Jones,<br />

2006). As Bentham and Mill point out, <strong>the</strong> greater question (which might<br />

particularly interest people who are excluded from access to health care) is<br />

whose benefit is being advanced and at whose expense?<br />

The primary moral criticism <strong>of</strong> utilitarian <strong>the</strong>ory is that everyone cannot be better<br />

<strong>of</strong>f if a greater utility is to be provided to one person. This is because a<br />

decrease in <strong>the</strong> utility <strong>of</strong> o<strong>the</strong>rs creates inequality. Fur<strong>the</strong>rmore, providing an<br />

13 Often restated as ‘<strong>the</strong> greatest good for <strong>the</strong> greatest number’.<br />

52

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