SEEU Review vol. 5 Nr. 2 (pdf) - South East European University

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Dr. Ercan Gündoğan përfundimit janë paraqitur pjesët kryesore problematike të teorisë së John Rawls. Fjalët kyçe: drejtësi, paanësi, struktura bazë, pozicioni origjinal, vello e injorancës, rregullat prioritare, parimi i dallimit, të mirat primare, teoria politike e ligjshmërisë (contractarianism), utilitarizmi. Абстракт Во оваа статија се воведува и на крајот се презентира краткиот критички осврт на Теоријата на правдата како правичност на Џон Роулс, фокусирајќи се главно на трите студии- Правдата како правичност, Теорија на правдата и Правдата како правичност : политички не метафизички. Во првиот и подолгиот дел на оваа статија описно и постепено се презентира теоретската конструкција на Роулс со коментари и критики додека во заклучокот се понудени главните проблеми на Теоријата на Роулс. Клучни зборови: правда, правичност, основна структура, оригинална позиција, прикривање на незнаењето, правило на приоритет, принцип на различност, примарно добро, политичка теорија на легитимитет, утилитаријанизам. Introduction In this article I am concerned with the conception of justice as fairness within the general theory of justice developed by John Rawls and I focus on his three studies: the article Justice as Fairness (first in 1958, 1999), A Theory of Justice (1971) and finally the article Justice as Fairness: Political not Metaphysical (1999). A Theory of Justice (hereafter TJ) presents a new conception of justice, justice as fairness. The development of the theory continued after the publication of TJ in 1971 and was later modified, corrected and integrated into political liberalism through the article Justice as Fairness: Political Not Metaphysical (Rawls, 1999). Rawls also introduced his political liberalism in his Political Liberalism (Rawls, 1992) 10
SEEU Review Volume 5, No. 2, 2009 Justice and Fairness In the first formulation of justice as fairness it is stated that the decisive part of the concept of justice is fairness. Justice is claimed as a virtue of the institutions and practices, and the principles of justice are considered as formulating restrictions for the institutions that define the authority, powers, liabilities, rights and duties (Rawls, 1999, 47). However, Rawls confines himself to the sense of justice in relation to practices. It is not a comprehensive view of good society but a part of it. He just focuses on the common sense of justice, which requires a balance between competing considerations. For Rawls, fairness refers to “right dealing between persons who are cooperating with or competing against one another”. The question of fairness emerges when free and equal persons engage in a joint activity whose rules are defined and accepted by them and determine the respective shares and burdens. The practice is fair since nobody obtains illegitimate advantages. One sees a claim as legitimate when everybody in the practice acknowledges it as reasonable. A fair practice supports respective positions against the background of the mutual understanding of the principles by free persons who are equal as regards with authority (Rawls, 1999, 59). A true community presupposes mutual acknowledgments of principles. In addition, fairness applies to the voluntary practices (like in games and business competition) whereas justice to the practices where there is no option to enter (like in slavery) (Rawls, 1999, 59).Therefore, to change unjust practices is more urgent in order to change unfair ones (Rawls, 1999, 60). In a fair practice, parties acknowledge a “prima facie duty” against each other and corresponding “prima facie right” in tune with the practice. One whose liberty is restricted because of the rules of practice he entered into has the right over the others who benefit from his submission to the restriction. It is the consequence of a fair practice (voluntarily undertaken) from that each person benefits. The rights and duties here are not the obligatory results of a contract or promise but they are based on “previous actions voluntarily undertaken, in this case on the parties having engaged in a common practice and knowingly accepted its benefits”. Political obligation does not suppose voluntary act as it is thought in the social contract theory. Fairness apples to voluntary practice while justice to involuntary one. In the former, “prima facie obligation” may be overridden whereas in the latter, one can not escape from the obligation only because obedience is required. Otherwise, the 11
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Iranda Bajrami, MA kanë qenë të
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172 Reviewers: Prof. Dr. Kadri Sule
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194 Reviewers: Prof. Dr. Robert Sch
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