HOME
The Info List - Social Justice


--- Advertisement ---



Social justice
Social justice
is a concept of fair and just relations between the individual and society. This is measured by the explicit and tacit terms for the distribution of wealth, opportunities for personal activity and social privileges. In Western as well as in older Asian cultures, the concept of social justice has often referred to the process of ensuring that individuals fulfill their societal roles and receive what was their due from society.[1][2][3] In the current global grassroots movements for social justice, the emphasis has been on the breaking of barriers for social mobility, the creation of safety nets and economic justice.[4][5][6][7][8] Social justice
Social justice
assigns rights and duties in the institutions of society, which enables people to receive the basic benefits and burdens of cooperation. The relevant institutions often include taxation, social insurance, public health, public school, public services, labour law and regulation of markets, to ensure fair distribution of wealth, and equal opportunity.[9] Interpretations that relate justice to a reciprocal relationship to society are mediated by differences in cultural traditions, some of which emphasize the individual responsibility toward society and others the equilibrium between access to power and its responsible use.[10] Hence, social justice is invoked today while reinterpreting historical figures such as Bartolomé de las Casas, in philosophical debates about differences among human beings, in efforts for gender, racial and social equality, for advocating justice for migrants, prisoners, the environment, and the physically and developmentally disabled.[11][12][13][14] While the concept of social justice can be traced through the theology of Augustine of Hippo
Augustine of Hippo
and the philosophy of Thomas Paine, the term "social justice" became used explicitly from the 1840s. A Jesuit priest named Luigi Taparelli
Luigi Taparelli
is typically credited with coining the term, and it spread during the revolutions of 1848 with the work of Antonio Rosmini-Serbati.[2][15][16] However, recent research has proved that the use of the expression "social justice" is older (even before the 19th century).[17] In the late industrial revolution, progressive American legal scholars began to use the term more, particularly Louis Brandeis
Louis Brandeis
and Roscoe Pound. From the early 20th century it was also embedded in international law and institutions; the preamble to establish the International Labour Organization recalled that "universal and lasting peace can be established only if it is based upon social justice." In the later 20th century, social justice was made central to the philosophy of the social contract, primarily by John Rawls
John Rawls
in A Theory of Justice
Justice
(1971). In 1993, the Vienna Declaration and Programme of Action treats social justice as a purpose of human rights education.[18][19]

Contents

1 History 2 Contemporary theory

2.1 Philosophical perspectives

2.1.1 Cosmic values 2.1.2 John Rawls 2.1.3 Thomas Pogge 2.1.4 United Nations

3 Religious perspectives

3.1 Hinduism 3.2 Islam 3.3 Judaism 3.4 Christianity

3.4.1 Methodism 3.4.2 Catholicism

4 Criticism 5 Social justice
Social justice
movements

5.1 Liberation theology 5.2 Health care 5.3 Human rights
Human rights
education

6 See also 7 Notes 8 References

8.1 Articles 8.2 Books

9 External links

History[edit] Main articles: Social contract, Justice, Corrective justice, and Distributive justice The different concepts of justice, as discussed in ancient Western philosophy, were typically centered upon the community.

Plato

Plato
Plato
wrote in The Republic that it would be an ideal state that "every member of the community must be assigned to the class for which he finds himself best fitted."[20] In an article for J.N.V University, author D.R. Bhandari says, " Justice
Justice
is, for Plato, at once a part of human virtue and the bond, which joins man together in society. It is the identical quality that makes good and social. Justice
Justice
is an order and duty of the parts of the soul, it is to the soul as health is to the body. Plato
Plato
says that justice is not mere strength, but it is a harmonious strength. Justice
Justice
is not the right of the stronger but the effective harmony of the whole. All moral conceptions revolve about the good of the whole-individual as well as social".[21]

Aristotle

Aristotle
Aristotle
believed rights existed only between free people, and the law should take "account in the first instance of relations of inequality in which individuals are treated in proportion to their worth and only secondarily of relations of equality." Reflecting this time when slavery and subjugation of women was typical, ancient views of justice tended to reflect the rigid class systems that still prevailed. On the other hand, for the privileged groups, strong concepts of fairness and the community existed. Distributive justice was said by Aristotle
Aristotle
to require that people were distributed goods and assets according to their merit.[22]

Socrates

Socrates
Socrates
(through Plato's dialogue Crito) is attributed with developing the idea of a social contract, whereby people ought to follow the rules of a society, and accept its burdens because they have accepted its benefits.[23] During the Middle Ages, religious scholars particularly, such as Thomas Aquinas
Thomas Aquinas
continued discussion of justice in various ways, but ultimately connected being a good citizen to the purpose of serving God.

After the Renaissance
Renaissance
and Reformation, the modern concept of social justice, as developing human potential, began to emerge through the work of a series of authors. Baruch Spinoza
Baruch Spinoza
in On the Improvement of the Understanding (1677) contended that the one true aim of life should be to acquire "a human character much more stable than [one's] own", and to achieve this "pitch of perfection... The chief good is that he should arrive, together with other individuals if possible, at the possession of the aforesaid character."[24] During the enlightenment and responding to the French and American Revolutions, Thomas Paine
Thomas Paine
similarly wrote in The Rights of Man
The Rights of Man
(1792) society should give "genius a fair and universal chance" and so "the construction of government ought to be such as to bring forward... all that extent of capacity which never fails to appear in revolutions."[25]

Social justice
Social justice
has been traditionally credited to be coined by Jesuit priest Luigi Taparelli
Luigi Taparelli
in the 1840s, but the expression is older

Although there is no certainty about the first use of the term "social justice", early sources can be found in Europe in the 18th century.[26] Some references to the use of the expression are in articles of journals aligned with the spirit of the Enlightenment, in which social justice is described as an obligation of the monarch;[27][28] also the term is present in books written by Catholic Italian theologians, notably members of the Society
Society
of Jesus.[29] Thus, according to this sources and the context, social justice was another term for "the justice of society", the justice that rules the relations among individuals in society, without any mention to socio-economic equity or human dignity.[26] The usage of the term started to become more frequent by Catholic thinkers from the 1840s, including the Jesuit
Jesuit
Luigi Taparelli
Luigi Taparelli
in Civiltà Cattolica, based on the work of St. Thomas Aquinas. He argued that rival capitalist and socialist theories, based on subjective Cartesian thinking, undermined the unity of society present in Thomistic metaphysics as neither were sufficiently concerned with moral philosophy. Writing in 1861, the influential British philosopher and economist, John Stuart Mill
John Stuart Mill
stated in Utilitarianism
Utilitarianism
his view that " Society
Society
should treat all equally well who have deserved equally well of it, that is, who have deserved equally well absolutely. This is the highest abstract standard of social and distributive justice; towards which all institutions, and the efforts of all virtuous citizens, should be made in the utmost degree to converge."[30] In the later 19th and early 20th century, social justice became an important theme in American political and legal philosophy, particularly in the work of John Dewey, Roscoe Pound
Roscoe Pound
and Louis Brandeis. One of the prime concerns was the Lochner era
Lochner era
decisions of the US Supreme Court
US Supreme Court
to strike down legislation passed by state governments and the Federal government for social and economic improvement, such as the eight-hour day or the right to join a trade union. After the First World War, the founding document of the International Labour Organization
International Labour Organization
took up the same terminology in its preamble, stating that "peace can be established only if it is based on social justice". From this point, the discussion of social justice entered into mainstream legal and academic discourse. Thus, in 1931, the Pope Pius XI
Pope Pius XI
stated the expression for the first time in the Catholic Social Teaching in the encyclical Quadragesimo Anno. Then again in Divini Redepmtoris, the Church pointed out that the realisation of social justice relied on the promotion of the dignity of human person.[31] The same year, and because of the documented influence of Divini Redemptoris in its drafters,[32] the Constitution of Ireland
Constitution of Ireland
was the first one to establish the term as a principle of the economy in the State, and then other countries around the world did the same throughout the 20th century, even in Socialist regimes such as the Cuban Constitution in 1976.[26] In the late 20th century, a number of liberal and conservative thinkers, notably Friedrich von Hayek
Friedrich von Hayek
rejected the concept by stating that it did not mean anything, or meant too many things.[33] However the concept remained highly influential, particularly with its promotion by philosophers such as John Rawls. Even though the meaning of social justice varies, at least three common elements can be identified in the contemporary theories about it: a duty of the State to distribute certain vital means (such as economic, social, and cultural rights), the protection of human dignity, and affirmative actions to promote equal opportunities for everybody.[26] Contemporary theory[edit] Philosophical perspectives[edit] Cosmic values[edit] Hunter Lewis' work promoting natural healthcare and sustainable economies advocates for conservation as a key premise in social justice. His manifesto on sustainability ties the continued thriving of human life to real conditions, the environment supporting that life, and associates injustice with the detrimental effects of unintended consequences of human actions. Quoting classical Greek thinkers like Epicurus
Epicurus
on the good of pursuing happiness, Hunter also cites ornithologist, naturalist, and philosopher Alexander Skutch in his book Moral Foundations:

The common feature which unites the activities most consistently forbidden by the moral codes of civilized peoples is that by their very nature they cannot be both habitual and enduring, because they tend to destroy the conditions which make them possible.[34]

Pope Benedict XVI
Pope Benedict XVI
cites Teilhard de Chardin
Teilhard de Chardin
in a vision of the cosmos as a 'living host'[35] embracing an understanding of ecology that includes humanity's relationship to others, that pollution affects not just the natural world but interpersonal relations as well. Cosmic harmony, justice and peace are closely interrelated:

If you want to cultivate peace, protect creation.[36]

John Rawls[edit] Main article: John Rawls Political philosopher John Rawls
John Rawls
draws on the utilitarian insights of Bentham and Mill, the social contract ideas of John Locke, and the categorical imperative ideas of Kant. His first statement of principle was made in A Theory of Justice
Justice
where he proposed that, "Each person possesses an inviolability founded on justice that even the welfare of society as a whole cannot override. For this reason justice denies that the loss of freedom for some is made right by a greater good shared by others."[37] A deontological proposition that echoes Kant in framing the moral good of justice in absolutist terms. His views are definitively restated in Political Liberalism
Political Liberalism
where society is seen "as a fair system of co-operation over time, from one generation to the next".[38] All societies have a basic structure of social, economic, and political institutions, both formal and informal. In testing how well these elements fit and work together, Rawls based a key test of legitimacy on the theories of social contract. To determine whether any particular system of collectively enforced social arrangements is legitimate, he argued that one must look for agreement by the people who are subject to it, but not necessarily to an objective notion of justice based on coherent ideological grounding. Obviously, not every citizen can be asked to participate in a poll to determine his or her consent to every proposal in which some degree of coercion is involved, so one has to assume that all citizens are reasonable. Rawls constructed an argument for a two-stage process to determine a citizen's hypothetical agreement:

The citizen agrees to be represented by X for certain purposes, and, to that extent, X holds these powers as a trustee for the citizen. X agrees that enforcement in a particular social context is legitimate. The citizen, therefore, is bound by this decision because it is the function of the trustee to represent the citizen in this way.

This applies to one person who represents a small group (e.g., the organiser of a social event setting a dress code) as equally as it does to national governments, which are ultimate trustees, holding representative powers for the benefit of all citizens within their territorial boundaries. Governments that fail to provide for welfare of their citizens according to the principles of justice are not legitimate. To emphasise the general principle that justice should rise from the people and not be dictated by the law-making powers of governments, Rawls asserted that, "There is ... a general presumption against imposing legal and other restrictions on conduct without sufficient reason. But this presumption creates no special priority for any particular liberty."[39] This is support for an unranked set of liberties that reasonable citizens in all states should respect and uphold — to some extent, the list proposed by Rawls matches the normative human rights that have international recognition and direct enforcement in some nation states where the citizens need encouragement to act in a way that fixes a greater degree of equality of outcome. According to Rawls, the basic liberties that every good society should guarantee are:

Freedom of thought; Liberty of conscience as it affects social relationships on the grounds of religion, philosophy, and morality; Political liberties (e.g., representative democratic institutions, freedom of speech and the press, and freedom of assembly); Freedom of association; Freedoms necessary for the liberty and integrity of the person (namely: freedom from slavery, freedom of movement and a reasonable degree of freedom to choose one's occupation); and Rights and liberties covered by the rule of law.

Thomas Pogge[edit] Thomas Pogge's arguments pertain to a standard of social justice that creates human rights deficits. He assigns responsibility to those who actively cooperate in designing or imposing the social institution, that the order is foreseeable as harming the global poor and is reasonably avoidable. Pogge argues that social institutions have a negative duty to not harm the poor.[40][41] Pogge speaks of "institutional cosmopolitanism" and assigns responsibility to institutional schemes[42] for deficits of human rights. An example given is slavery and third parties. A third party should not recognize or enforce slavery. The institutional order should be held responsible only for deprivations of human rights that it establishes or authorizes. The current institutional design, he says, systematically harms developing economies by enabling corporate tax evasion,[43] illicit financial flows, corruption, trafficking of people and weapons. Joshua Cohen disputes his claims based on the fact that some poor countries have done well with the current institutional design.[44] Elizabeth Kahn argues that some of these responsibilities[vague] should apply globally.[45] United Nations[edit] The United Nations’ 2006 document Social Justice
Justice
in an Open World: The Role of the United Nations, states that " Social justice
Social justice
may be broadly understood as the fair and compassionate distribution of the fruits of economic growth..."[46]:16 The term "social justice" was seen by the U.N. "as a substitute for the protection of human rights [and] first appeared in United Nations texts during the second half of the 1960s. At the initiative of the Soviet Union, and with the support of developing countries, the term was used in the Declaration on Social Progress and Development, adopted in 1969."[46]:52 The same document reports, "From the comprehensive global perspective shaped by the United Nations Charter and the Universal Declaration of Human Rights, neglect of the pursuit of social justice in all its dimensions translates into de facto acceptance of a future marred by violence, repression and chaos."[46]:6 The report concludes, "Social justice is not possible without strong and coherent redistributive policies conceived and implemented by public agencies."[46]:16 The same UN document offers a concise history: "[T]he notion of social justice is relatively new. None of history’s great philosophers—not Plato
Plato
or Aristotle, or Confucius or Averroes, or even Rousseau or Kant—saw the need to consider justice or the redress of injustices from a social perspective. The concept first surfaced in Western thought and political language in the wake of the industrial revolution and the parallel development of the socialist doctrine. It emerged as an expression of protest against what was perceived as the capitalist exploitation of labour and as a focal point for the development of measures to improve the human condition. It was born as a revolutionary slogan embodying the ideals of progress and fraternity. Following the revolutions that shook Europe in the mid-1800s, social justice became a rallying cry for progressive thinkers and political activists.... By the mid-twentieth century, the concept of social justice had become central to the ideologies and programmes of virtually all the leftist and centrist political parties around the world..."[46]:11–12 Religious perspectives[edit] Hinduism[edit] The present-day Jāti hierarchy is undergoing changes for a variety of reasons including 'social justice', which is a politically popular stance in democratic India. Institutionalized affirmative action has promoted this. The disparity and wide inequalities in social behaviour of the jātis – exclusive, endogamous communities centred on traditional occupations – has led to various reform movements in Hinduism. While legally outlawed, the caste system remains strong in practice.[47] Islam[edit] The Quran
Quran
contains numerous references to elements of social justice. For example, one of Islam's Five Pillars is Zakāt, or alms-giving. Charity and assistance to the poor – concepts central to social justice – are and have historically been important parts of the Islamic faith.[citation needed] In Muslim history, Islamic governance has often been associated with social justice. Establishment of social justice was one of the motivating factors of the Abbasid revolt against the Umayyads.[48] The Shi'a believe that the return of the Mahdi will herald in "the messianic age of justice" and the Mahdi along with the Isa (Jesus) will end plunder, torture, oppression and discrimination.[49] For the Muslim Brotherhood
Muslim Brotherhood
the implementation of social justice would require the rejection of consumerism and communism. The Brotherhood strongly affirmed the right to private property as well as differences in personal wealth due to factors such as hard work. However, the Brotherhood held Muslims had an obligation to assist those Muslims in need. It held that zakat (alms-giving) was not voluntary charity, but rather the poor had the right to assistance from the more fortunate.[50] Most Islamic governments therefore enforce the zakat through taxes. Judaism[edit] Main article: Tikkun olam In To Heal a Fractured World: The Ethics
Ethics
of Responsibility, Rabbi Jonathan Sacks
Jonathan Sacks
states that social justice has a central place in Judaism. One of Judaism’s most distinctive and challenging ideas is its ethics of responsibility reflected in the concepts of simcha ("gladness" or "joy"), tzedakah ("the religious obligation to perform charity and philanthropic acts"), chesed ("deeds of kindness"), and tikkun olam ("repairing the world").[citation needed] Christianity[edit] Methodism[edit] From its founding, Methodism was a Christian
Christian
social justice movement. Under John Wesley's direction, Methodists became leaders in many social justice issues of the day, including the prison reform and abolition movements. Wesley himself was among the first to preach for slaves rights attracting significant opposition.[51][52][53] Today, social justice plays a major role in the United Methodist Church. The Book of Discipline of the United Methodist Church
United Methodist Church
says, "We hold governments responsible for the protection of the rights of the people to free and fair elections and to the freedoms of speech, religion, assembly, communications media, and petition for redress of grievances without fear of reprisal; to the right to privacy; and to the guarantee of the rights to adequate food, clothing, shelter, education, and health care."[54] The United Methodist Church
United Methodist Church
also teaches population control as part of its doctrine.[55] Catholicism[edit] Main article: Catholic social teaching Catholic social teaching
Catholic social teaching
consists of those aspects of Roman Catholic doctrine which relate to matters dealing with the respect of the individual human life. A distinctive feature of Catholic social doctrine is its concern for the poorest and most vulnerable members of society. Two of the seven key areas[56] of "Catholic social teaching" are pertinent to social justice:

Life and dignity of the human person: The foundational principle of all "Catholic Social Teaching" is the sanctity of all human life and the inherent dignity of every human person, from conception to natural death. Human life must be valued above all material possessions. Preferential option for the poor and vulnerable: Catholics believe Jesus taught that on the Day of Judgement
Day of Judgement
God will ask what each person did to help the poor and needy: "Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me."[57] The Catholic Church
Catholic Church
believes that through words, prayers and deeds one must show solidarity with, and compassion for, the poor. The moral test of any society is "how it treats its most vulnerable members. The poor have the most urgent moral claim on the conscience of the nation. People are called to look at public policy decisions in terms of how they affect the poor."[58]

Even before it was propounded in the Catholic social doctrine, social justice appeared regularly in the history of the Catholic Church:

Pope Leo XIII, who studied under Taparelli, published in 1891 the encyclical Rerum novarum
Rerum novarum
(On the Condition of the Working Classes; lit. "On new things"), rejecting both socialism and capitalism, while defending labor unions and private property. He stated that society should be based on cooperation and not class conflict and competition. In this document, Leo set out the Catholic Church's response to the social instability and labor conflict that had arisen in the wake of industrialization and had led to the rise of socialism. The Pope advocated that the role of the State was to promote social justice through the protection of rights, while the Church must speak out on social issues in order to teach correct social principles and ensure class harmony. The encyclical Quadragesimo anno (On Reconstruction of the Social Order, literally "in the fortieth year") of 1931 by Pope Pius XI, encourages a living wage,[59] subsidiarity, and advocates that social justice is a personal virtue as well as an attribute of the social order, saying that society can be just only if individuals and institutions are just. Pope John Paul II
Pope John Paul II
added much to the corpus of the Catholic social teaching, penning three encyclicals which focus on issues such as economics, politics, geo-political situations, ownership of the means of production, private property and the "social mortgage", and private property. The encyclicals Laborem exercens, Sollicitudo rei socialis, and Centesimus annus are just a small portion of his overall contribution to Catholic social justice. Pope John Paul II
Pope John Paul II
was a strong advocate of justice and human rights, and spoke forcefully for the poor. He addresses issues such as the problems that technology can present should it be misused, and admits a fear that the "progress" of the world is not true progress at all, if it should denigrate the value of the human person. He argued in Centesimus annus that private property, markets, and honest labor were the keys to alleviating the miseries of the poor and to enabling a life that can express the fullness of the human person. Pope Benedict XVI's encyclical Deus caritas est
Deus caritas est
("God is Love") of 2006 claims that justice is the defining concern of the state and the central concern of politics, and not of the church, which has charity as its central social concern. It said that the laity has the specific responsibility of pursuing social justice in civil society and that the church's active role in social justice should be to inform the debate, using reason and natural law, and also by providing moral and spiritual formation for those involved in politics. The official Catholic doctrine on social justice can be found in the book Compendium of the Social Doctrine of the Church, published in 2004 and updated in 2006, by the Pontifical Council Iustitia et Pax.

The Catechism (§ 1928–1948) contain more detail of the Church's view of social justice.[60] Criticism[edit] Many authors criticize the idea that there exists an objective standard of social justice. Moral relativists deny that there is any kind of objective standard for justice in general. Non-cognitivists, moral skeptics, moral nihilists, and most logical positivists deny the epistemic possibility of objective notions of justice. Political realists believe that any ideal of social justice is ultimately a mere justification for the status quo.[citation needed] Many other people accept some of the basic principles of social justice, such as the idea that all human beings have a basic level of value, but disagree with the elaborate conclusions that may or may not follow from this. One example is the statement by H. G. Wells
H. G. Wells
that all people are "equally entitled to the respect of their fellowmen."[61] On the other hand, some scholars reject the very idea of social justice as meaningless, religious, self-contradictory, and ideological, believing that to realize any degree of social justice is unfeasible, and that the attempt to do so must destroy all liberty. Perhaps the most complete rejection of the concept of social justice comes from Friedrich Hayek
Friedrich Hayek
of the Austrian School
Austrian School
of economics:

There can be no test by which we can discover what is 'socially unjust' because there is no subject by which such an injustice can be committed, and there are no rules of individual conduct the observance of which in the market order would secure to the individuals and groups the position which as such (as distinguished from the procedure by which it is determined) would appear just to us. [Social justice] does not belong to the category of error but to that of nonsense, like the term 'a moral stone'.[62]

Ben O'Neill of the University of New South Wales
University of New South Wales
argues that, for proponents of "social justice":[63]

the notion of "rights" is a mere term of entitlement, indicative of a claim for any possible desirable good, no matter how important or trivial, abstract or tangible, recent or ancient. It is merely an assertion of desire, and a declaration of intention to use the language of rights to acquire said desire. In fact, since the program of social justice inevitably involves claims for government provision of goods, paid for through the efforts of others, the term actually refers to an intention to use force to acquire one's desires. Not to earn desirable goods by rational thought and action, production and voluntary exchange, but to go in there and forcibly take goods from those who can supply them!

Janusz Korwin-Mikke
Janusz Korwin-Mikke
states, "Either 'social justice' has the same meaning as 'justice' – or not. If so – why use the additional word 'social?' We lose time, we destroy trees to obtain paper necessary to print this word. If not, if 'social justice' means something different from 'justice' – then 'something different from justice' is by definition 'injustice.'"[citation needed] Sociologist Carl L. Bankston has argued that a secular, leftist view of social justice entails viewing the redistribution of goods and resources as based on the rights of disadvantaged categories of people, rather than on compassion or national interest. Bankston maintains that this secular version of social justice became widely accepted due to the rise of demand-side economics and to the moral influence of the civil rights movement.[64] Social justice
Social justice
movements[edit]

Part of a series on

Progressivism

History

Atomic Age Enlightenment Industrial Age Information Age Jet Age Machine Age Progressive Era Space Age

Ideas

Economic development

Broad measures Economic growth

Empirical evidence Direct democracy Freedom of movement Human enhancement Idea of Progress Industrialisation Linear history Modernity Philosophical progress Progressive education

in Latin America

Progressive rationalism Reform movement Social organization Social progress

List of countries

Scientific progress Social change Sustainable design

Ecological engineering

Self-determination Scientific management Scientific method Sustainable development Technological change Techno-progressivism Welfare Women's suffrage

People

Edith Abbott Grace Abbott Jane Addams Sophonisba Breckinridge William Jennings Bryan Marquis de Condorcet Charles Evans Hughes Robert M. La Follette, Sr. Immanuel Kant John Stuart Mill Theodore Roosevelt Al Smith William Howard Taft Woodrow Wilson Long Yun

By region

In the Muslim world In South Korea In the United States

Philosophy
Philosophy
portal Politics portal

v t e

Social justice
Social justice
is also a concept that is used to describe the movement towards a socially just world, e.g., the Global Justice
Justice
Movement. In this context, social justice is based on the concepts of human rights and equality, and can be defined as "the way in which human rights are manifested in the everyday lives of people at every level of society".[65] A number of movements are working to achieve social justice in society. These movements are working towards the realization of a world where all members of a society, regardless of background or procedural justice, have basic human rights and equal access to the benefits of their society.[66] Liberation theology[edit] Main article: Liberation theology Liberation theology[67] is a movement in Christian
Christian
theology which conveys the teachings of Jesus Christ
Jesus Christ
in terms of a liberation from unjust economic, political, or social conditions. It has been described by proponents as "an interpretation of Christian
Christian
faith through the poor's suffering, their struggle and hope, and a critique of society and the Catholic faith and Christianity through the eyes of the poor",[68] and by detractors as Christianity perverted by Marxism and Communism.[69] Although liberation theology has grown into an international and inter-denominational movement, it began as a movement within the Catholic Church
Catholic Church
in Latin America in the 1950s–1960s. It arose principally as a moral reaction to the poverty caused by social injustice in that region.[70] It achieved prominence in the 1970s and 1980s. The term was coined by the Peruvian
Peruvian
priest, Gustavo Gutiérrez, who wrote one of the movement's most famous books, A Theology
Theology
of Liberation (1971). According to Sarah Kleeb, "Marx would surely take issue," she writes, "with the appropriation of his works in a religious context...there is no way to reconcile Marx's views of religion with those of Gutierrez, they are simply incompatible. Despite this, in terms of their understanding of the necessity of a just and righteous world, and the nearly inevitable obstructions along such a path, the two have much in common; and, particularly in the first edition of [A Theology
Theology
of Liberation], the use of Marxian theory is quite evident."[71] Other noted exponents are Leonardo Boff
Leonardo Boff
of Brazil, Carlos Mugica
Carlos Mugica
of Argentina, Jon Sobrino
Jon Sobrino
of El Salvador, and Juan Luis Segundo
Juan Luis Segundo
of Uruguay.[72][73] Health care[edit] Social justice
Social justice
has more recently made its way into the field of bioethics. Discussion involves topics such as affordable access to health care, especially for low income households and families. The discussion also raises questions such as whether society should bear healthcare costs for low income families, and whether the global marketplace is the best way to distribute healthcare. Ruth Faden of the Johns Hopkins Berman Institute of Bioethics and Madison Powers of Georgetown University focus their analysis of social justice on which inequalities matter the most. They develop a social justice theory that answers some of these questions in concrete settings. Social injustices occur when there is a preventable difference in health states among a population of people. These social injustices take the form of health inequities when negative health states such as malnourishment, and infectious diseases are more prevalent in impoverished nations.[74] These negative health states can often be prevented by providing social and economic structures such as primary healthcare which ensures the general population has equal access to health care services regardless of income level, gender, education or any other stratifying factors. Integrating social justice with health inherently reflects the social determinants of health model without discounting the role of the bio-medical model.[75] Human rights
Human rights
education[edit] Main article: Human rights
Human rights
education The Vienna Declaration and Programme of Action affirm that "Human rights education should include peace, democracy, development and social justice, as set forth in international and regional human rights instruments, in order to achieve common understanding and awareness with a view to strengthening universal commitment to human rights."[76] See also[edit]

"Beyond Vietnam: A Time to Break Silence", an anti-Vietnam war and pro-social justice speech delivered by Martin Luther King, Jr.
Martin Luther King, Jr.
in 1967 Counterculture of the 1960s Climate justice Environmental justice Environmental racism Essentially contested concept Labour law
Labour law
and labour rights Left-wing politics Resource justice Right to education Right to health Right to housing Right to social security Socialism Social justice
Social justice
art Social justice
Social justice
warrior Social law Social work Solidarity World Day of Social Justice

All pages beginning with "Social justice" All pages with a title containing Social justice

Notes[edit]

^ Aristotle, The Politics
The Politics
(ca 350 BC) ^ a b Clark, Mary T. (2015). "Augustine on Justice," a Chapter in Augustine and Social Justice. Lexington Books. pp. 3–10. ISBN 978-1-4985-0918-3.  ^ Banai, Ayelet; Ronzoni, Miriam; Schemmel, Christian
Christian
(2011). Social Justice, Global Dynamics : Theoretical and Empirical Perspectives. Florence: Taylor and Francis. ISBN 978-0-203-81929-6.  ^ Kitching, G. N. (2001). Seeking Social Justice
Justice
Through Globalization Escaping a Nationalist Perspective. University Park, Pa: Pennsylvania State University Press. pp. 3–10. ISBN 0-271-02377-5.  ^ Hillman, Arye L. (2008). "Globalization and Social Justice". The Singapore Economic Review. 53 (2): 173–189.  ^ Agartan, Kaan (2014). "Globalization and the Question of Social Justice". Sociology Compass. 8 (6): 903–915. doi:10.1111/soc4.12162.  ^ El Khoury, Ann (2015). Globalization Development and Social Justice : A propositional political approach. Florence: Taylor and Francis. pp. 1–20. ISBN 978-1-317-50480-1.  ^ Lawrence, Cecile & Natalie Churn (2012). Movements in Time Revolution, Social Justice, and Times of Change. Newcastle upon Tyne, UK:: Cambridge Scholars Pub. pp. xi–xv. ISBN 1-4438-4552-3.  ^ John Rawls, A Theory of Justice
Justice
(1971) 4, "the principles of social justice: they provide a way of assigning rights and duties in the basic institutions of society and they define the appropriate distribution of benefits and burdens of social co-operation." ^ Aiqing Zhang; Feifei Xia; Chengwei Li (2007). "The Antecedents Of Help Giving In Chinese Culture: Attribution, Judgment Of Responsibility, Expectation Change And The Reaction Of Affect". Social Behavior and Personality. 35 (1): 135–142.  ^ Jalata, Asafa (2013). "Indigenous Peoples and the Capitalist World System: Researching, Knowing, and Promoting Social Justice". Sociology Mind. 3 (2): 156–178.  ^ Smith, Justin E. H. (2015). Nature, Human Nature, and Human Difference : Race in Early Modern Philosophy. Princeton University Press. p. 17. ISBN 978-1-4008-6631-1.  ^ Trương, Thanh-Đạm (2013). Migration, Gender and Social Justice: Perspectives on Human Insecurity. Springer. pp. 3–26. ISBN 978-3-642-28012-2.  ^ Teklu, Abebe Abay (2010). "We Cannot Clap with One Hand: Global Socio–Political Differences in Social Support for People with Visual Impairment". International Journal of Ethiopian Studies. 5 (1): 93–105.  ^ Paine, Thomas. Agrarian Justice.  ^ J. Zajda, S. Majhanovich, V. Rust, Education and Social Justice, 2006, ISBN 1-4020-4721-5 ^ Garzón, Carlos Andrés Pérez (2017-12-14). "Unveiling the Meaning of Social Justice
Justice
in Colombia". Mexican Law Review. 1 (20): 27–66. ISSN 2448-5306.  ^ The Preamble of ILO Constitution ^ Vienna Declaration and Programme of Action, Part II, D. ^ Plato, The Republic (ca 380BC) ^ "20th WCP: Plato's Concept Of Justice: An Analysis". Archived from the original on 5 October 2016.  ^ Nicomachean Ethics
Ethics
V.3 ^ Plato, Crito
Crito
(ca 380 BC) ^ B Spinoza, On the Improvement of the Understanding
On the Improvement of the Understanding
(1677) para 13 ^ T Paine, Rights of Man
Rights of Man
(1792) 197 ^ a b c d Pérez-Garzón, Carlos Andrés (2018-01-14). "Unveiling the Meaning of Social Justice
Justice
in Colombia". Mexican Law Review. 10 (2): 27–66. ISSN 2448-5306.  ^ Rousseau (1774). Journal encyclopédique... [Ed. Pierre Rousseau] (in French). De l'Imprimerie du Journal.  ^ L'Esprit des journaux, françois et étrangers (in French). Valade. 1784.  ^ L'Episcopato ossia della Potesta di governar la chiesa. Dissertazione (in Italian). na. 1789.  ^ JS Mill, Utilitarianism
Utilitarianism
(1863) ^ " Divini Redemptoris (March 19, 1937) PIUS XI". w2.vatican.va. Retrieved 2018-03-28.  ^ Moyn, Samuel (2014). "The Secret History of Constitutional Dignity". Yale Human Rights and Development Journal. 17 (1). ISSN 1548-2596.  ^ FA Hayek, Law, Legislation and Liberty (1973) vol II, ch 3 ^ Hunter Lewis (14 October 2009). "Sustainability, The Complete Concept, Environment, Healthcare, and Economy" (PDF). ChangeThis.  ^ John Allen Jr. (28 July 2009). "Ecology – The first stirring of an 'evolutionary leap' in late Jesuit's official standing?". National Catholic Reporter. Archived from the original on 24 August 2012.  ^ Sandro Magister (11 January 2010). "Benedict XVI to the Diplomats: Three Levers for Lifting Up the World". www.chiesa, Rome. Archived from the original on 4 March 2016.  ^ John Rawls, A Theory of Justice
Justice
(2005 reissue), Chapter 1, "Justice as Fairness" – 1. The Role of Justice, pp. 3–4 ^ John Rawls, Political Liberalism
Political Liberalism
15 (Columbia University Press 2003) ^ John Rawls, Political Liberalism
Political Liberalism
291–92 (Columbia University Press 2003) ^ James, Nickel. "Human Rights". stanford.edu. The Stanford Encyclopedia of Philosophy. Retrieved 10 February 2015.  ^ Pogge, Thomas Pogge. "World Poverty and Human Rights". thomaspogge.com. Archived from the original on 19 September 2015.  ^ North, James. "The Resource Privilege". thenation.com. Archived from the original on 10 February 2015. Retrieved 10 February 2015.  ^ Pogge, Thomas. "Human Rights and Just Taxation
Taxation
– Global Financial Transparency". Archived from the original on 10 February 2015.  ^ Alison M. Jaggar1 by, ed. (2010). Thomas Pogge
Thomas Pogge
and His Critics (1. publ. ed.). Cambridge: Polity Press. ISBN 978-0-7456-4258-1.  ^ Kahn, Elizabeth (June–December 2012). "Global Economic Justice: A Structural Approach". Public Reason. 4 (1–2): 48–67.  ^ a b c d e "Social Justice
Justice
in an Open World: The Role of the United Nations", The International Forum for Social Development, Department of Economic and Social Affairs, Division for Social Policy and Development, ST/ESA/305" (PDF). New York: United Nations. 2006. Archived (PDF) from the original on 29 August 2017.  ^ Patil, Vijaykumar. "Caste system hindering the goal of social justice: Siddaramaiah". Archived from the original on 4 September 2015.  ^ John L. Esposito
John L. Esposito
(1998). Islam and Politics. Syracuse University Press. p. 17.  ^ John L. Esposito
John L. Esposito
(1998). Islam and Politics. Syracuse University Press. p. 205.  ^ John L. Esposito
John L. Esposito
(1998). Islam and Politics. Syracuse University Press. pp. 147–8.  ^ S. R. Valentine, John Bennet & the Origins of Methodism and the Evangelical revival in England, Scarecrow Press, Lanham, 1997. ^ Carey, Brycchan. " John Wesley
John Wesley
(1703–1791)." The British Abolitionists. Brycchan Carey, 11 July 2008. 5 October 2009. Brycchancarey.com Archived 29 January 2016 at the Wayback Machine. ^ Wesley John, "Thoughts Upon Slavery," John Wesley: Holiness of Heart and Life. Charles Yrigoyen, 1996. 5 October 2009. Gbgm-umc.org Archived 16 October 2014 at the Wayback Machine. ^ The Book of Discipline of The United Methodist Church
United Methodist Church
– 2012 ¶164 V, umc.org Archived 6 December 2013 at the Wayback Machine. ^ The Book of Discipline of The United Methodist Church
United Methodist Church
– 2008 ¶ 162 K, umc.org Archived 6 December 2013 at the Wayback Machine. ^ "Seven Key Themes of Catholic Social Teaching". Web.archive.org. Archived from the original on 8 June 2007. Retrieved 29 March 2014.  ^ Matthew 25:40. ^ Option for the Poor, Major themes from Catholic Social Teaching Archived 16 February 2006 at the Wayback Machine., Office for Social Justice, Archdiocese of St. Paul and Minneapolis. ^ Popularised by John A. Ryan, although see Sidney Webb
Sidney Webb
and Beatrice Webb, Industrial Democracy (1897) ^ "Catechism of the Catholic Church
Catholic Church
– Social justice". Vatican.va. Archived from the original on 5 November 2013. Retrieved 29 March 2014.  ^ "The Rights of Man", Daily Herald, London, February 1940 ^ Hayek, F.A. (1982). Law, Legislation and Liberty, Vol. 2. Routledge. p. 78. ^ O'Neill, Ben (16 March 2011) The Injustice of Social Justice Archived 28 October 2014 at the Wayback Machine., Mises Institute ^ Social Justice: Cultural Origins of a Theory and a Perspective By Carl L. Bankston III, Independent Review vol. 15 no. 2, pp. 165–178, 2010 ^ Just Comment – Volume 3 Number 1, 2000 ^ Capeheart, Loretta; Milovanovic, Dragan. Social Justice: Theories, Issues, and Movements.  ^ In the mass media, 'Liberation Theology' can sometimes be used loosely, to refer to a wide variety of activist Christian
Christian
thought. This article uses the term in the narrow sense outlined here. ^ Berryman, Phillip, Liberation Theology: essential facts about the revolutionary movement in Latin America and beyond(1987) ^ "[David] Horowitz first describes liberation theology as 'a form of Marxised Christianity,' which has validity despite the awkward phrasing, but then he calls it a form of 'Marxist-Leninist ideology,' which is simply not true for most liberation theology..." Robert Shaffer, "Acceptable Bounds of Academic Discourse Archived 4 September 2013 at the Wayback Machine.," Organization of American Historians Newsletter 35, November 2007. URL retrieved 12 July 2010. ^ Liberation Theology
Theology
and Its Role in Latin America. Elisabeth Erin Williams. Monitor: Journal of International Studies. The College of William and Mary. ^ Sarah Kleeb, "Envisioning Emancipation: Karl Marx, Gustavo Gutierrez, and the Struggle of Liberation Theology[permanent dead link]"; Presented at the Annual Meeting of the Canadian Society
Society
for the Study of Religion (CSSR), Toronto, 2006. Retrieved 22 October 2012.[dead link] ^ Richard P. McBrien, Catholicism (Harper Collins, 1994), chapter IV. ^ Gustavo Gutierrez, A Theology
Theology
of Liberation, First (Spanish) edition published in Lima, Peru, 1971; first English edition published by Orbis Books (Maryknoll, New York), 1973. ^ Farmer, Paul E., Bruce Nizeye, Sara Stulac, and Salmaan Keshavjee. 2006. Structural Violence and Clinical Medicine. PLoS Medicine, 1686–1691 ^ Cueto, Marcos. 2004. The ORIGINS of Primary Health Care and SELECTIVE Primary Health Care. Am J Public Health 94 (11):1868 ^ Vienna Declaration and Programme of Action, Part II, paragraph 80

References[edit] Articles[edit]

LD Brandeis, 'The Living Law' (1915–1916) 10 Illinois Law Review 461 A Etzioni, 'The Fair
Fair
Society, Uniting America: Restoring the Vital Center to American Democracy' in N Garfinkle and D Yankelovich (eds) (Yale University Press 2005) pp. 211–223 Otto von Gierke, The Social Role of Private Law (2016) translated and introduced by E McGaughey, originally Die soziale Aufgabe des Privatrechts M Novak, 'Defining Social Justice' (2000) First Things B O'Neill, 'The Injustice of Social Justice' (Mises Institute) R Pound, 'Social Justice
Justice
and Legal Justice' (1912) 75 Central Law Journal 455 M Powers and R Faden, 'Inequalities in health, inequalities in health care: four generations of discussion about justice and cost-effectiveness analysis' (2000) 10(2) Kennedy Inst Ethics
Ethics
Journal 109–127 M Powers and R Faden, 'Racial and Ethnic Disparities in Health Care: An Ethical Analysis of When and How They Matter,' in Unequal Treatment: Confronting Racial and Ethnic Disparities in Health Care (National Academy of Sciences, Institute of Medicine, 2002) 722–38 United Nations, Department of Economic and Social Affairs, 'Social Justice
Justice
in an Open World: The Role of the United Nations' (2006) ST/ESA/305

Books[edit]

AB Atkinson, Social Justice
Justice
and Public Policy (1982) previews Gad Barzilai, Communities and Law: Politics and Cultures of Legal Identities (University of Michigan Press) analysis of justice for non-ruling communities TN Carver, Essays in Social Justice
Justice
(1915) Chapter links. C Quigley The Evolution Of Civilizations: An Introduction to Historical Analysis (1961) 2nd edition 1979 P Corning, The Fair
Fair
Society: The Science of Human Nature and the Pursuit of Social Justice
Justice
(Chicago UP 2011) R Faden and M Powers, Social Justice: The Moral Foundations of Public Health and Health Policy (OUP 2006) J Franklin (ed), Life to the Full: Rights and Social Justice
Justice
in Australia (Connor Court 2007) FA Hayek, Law, Legislation and Liberty (1973) vol II, ch 3 G Kitching, Seeking Social Justice
Justice
through Globalization: Escaping a Nationalist Perspective (2003) JS Mill, Utilitarianism
Utilitarianism
(1863) John Rawls, A Theory of Justice
Justice
(Harvard University Press 1971) John Rawls, Political Liberalism
Political Liberalism
(Columbia University Press 1993) C Philomena, B Hoose and G Mannion (eds), Social Justice: Theological and Practical Explorations (2007) A Swift, Political Philosophy
Philosophy
(3rd edn 2013) ch 1 Michael J. Thompson, The Limits of Liberalism: A Republican Theory of Social Justice
Justice
(International Journal of Ethics: vol. 7, no. 3 (2011)

External links[edit]

Find more aboutSocial justiceat's sister projects

Media from Wikimedia Commons Quotations from Wikiquote Data from Wikidata

Library resources about Social justice

Resources in your library

v t e

Social work
Social work
and related concepts

Concepts

Primary

Social work

Secondary

Anti-oppressive practice Crisis intervention Community practice Community organization Critical social work Gerontology Group development Leadership Management New Public Management Policy analysis Program evaluation Performance measurement Psychometrics Psychosocial assessment Cognitive behavioral therapy Recreational therapy Health psychology Solution focused brief therapy Strength-based practice Systems thinking Social justice Social actions Social medicine Social learning (social pedagogy)

Types of social work

Social case worker Child protection Forensic social worker Medical social worker Psychiatric social worker Rehabilitation worker School social worker Social work
Social work
in the military Social group worker Social planning Welfare
Welfare
worker Licensed Clinical Social Worker (LCSW)

Qualifications

Qualifications for professional social work Bachelor of Social Work (BA, BSc or BSW) degree Socionom (Scandinavia) Master of Social Work degree (MA, MSc or MSW) Doctor of Social Work degree (Ph.D or DSW) International Association of Schools of Social Work Council on Social Work Education Schools of social work

Social workers by nationality

American Argentine Austrian Australian Bangladeshi Belgian British Canadian Dutch French German Guyanese Hong Kong Indian Indonesian Israeli Japanese Nepalese New Zealand Norwegian Pakistani Polish Swedish Trinidad and Tobago Ugandan

Professional associations

International Federation of Social Workers
International Federation of Social Workers
(IFSW) National Association of Social Workers (American) Australian Association of Social Workers British Association of Social Workers Institute of Medical Social Workers (British) Canadian Association of Social Workers Scottish Children's Reporter Administration

Biographies

Jane Addams Amartya Sen Harry Hopkins

Social Welfare
Welfare
and Social Work portal

v t e

Types of justice

In philosophy

Commutative Distributive Divine Interactional Global Natural Organizational Procedural Restorative Retributive Social Transformative Victor's

Substantive areas

Climate Criminal Environmental Gender Military Racial Resource Spatial Trade

Other

Frontier Poetic

Authority control

LCCN: sh85123

.