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Theories of justice in the spirit of Harsanyi and Rawls argue that fair-minded people should aspire to make choices for society-that is, for themselves and for others-as if in the original position, behind a veil of ignorance that prevents them from knowing their own social and economic positions in society. While the original position is a purely hypothetical situation, developed as a thought experiment, the main result of this paper is that (under certain assumptions) preferences-hence choices-behind the veil of ignorance are determined by preferences in front of the veil of ignorance. This linkage between preferences behind and in front of the veil of ignorance has implications for distributive theories of justice and for theories of choice.
2008
Theories of justice in the spirit of Harsanyi and Rawls argue that fair-minded people should aspire to make choices for society — that is, for themselves and for others — as if in the original position, behind a veil of ignorance that prevents them from knowing their own social and economic positions in society. While the original position is a purely hypothetical situation, developed as a thought experiment, the main result of this paper is that (under certain assumptions) prefer-ences — hence choices — behind the veil of ignorance are determined by preferences in front of the veil of ignorance. This linkage between preferences behind and in front of the veil of ignorance has implica-tions for distributive theories of justice and for theories of choice. ∗We are grateful to Raymond Fisman, Douglas Gale and Daniel Markovitz for helpful conversations, and to seminar audiences at Bocconi, Brown, Caltech, Columbia, EUI,
2010
Theories of justice in the spirit of Rawls and Harsanyi argue that fair-minded people should aspire to make choices for society as if in the original position, that is, behind a veil of ignorance that prevents them from knowing their own social positions in society. In this paper, we provide a framework showing that preferences in front of the veil of ignorance (i.e., in face of everyday risky situations) are entirely determined by ethical preferences behind the veil. Moreover, by contrast with Kariv & Zame (2008), in many cases of interest, the converse is not true : ethical decisions cannot be deduced from economic ones. This not only rehabilitates distributive theories of justice but even proves that standard decision theory in economic environments cannot be separated from ethical questioning.
The Journal of Philosophy, 2019
In "The Difference Principle Would Not Be Chosen Behind the Veil of Ignorance," Johan E. Gustafsson, argues that the parties in the Original Position (OP) would not choose the Difference Principle to regulate their society's basic structure. In reply to this internal critique, we provide two arguments. First, his choice models do not serve as a counter-example to the choice of the difference principle, as the models must assume that individual rationality scales to collective contexts in a way that begs the question in favor of utilitarianism. Second, the choice models he develops are incompatible with the constraints of fairness which apply in the OP, and by design the OP subordinates claims of rationality to claims of impartiality. When the OP is modeled correctly the difference principle is indeed entailed by the conditions of the OP.
2005
The veil of ignorance has been used often as a tool for recommending what justice requires with respect to the distribution of wealth. We complete Harsanyi's model of the veil of ignorance by appending information permitting interpersonal comparability of welfare. We show that the veil-of-ignorance conception of John Harsanyi, so completed, and Ronald Dworkin's, when modeled formally, recommend wealth allocations in conflict with the prominently espoused view that priority should be given to the worse off with respect to wealth allocation.
Ethical Theory and Moral Practice (2012) 15: 7-21
Amartya Sen argues that for the advancement of justice identification of ‘perfect’ justice is neither necessary nor sufficient. He replaces ‘perfect’ justice with comparative justice. Comparative justice limits itself to comparing social states with respect to degrees of justice. Sen’s central thesis is that identifying ‘perfect’ justice and comparing imperfect social states are ‘analytically disjoined’. This essay refutes Sen’s thesis by demonstrating that to be able to make adequate comparisons we need to identify and integrate criteria of comparison. This is precisely the aim of a theory of justice (such as John Rawls’s theory): identifying, integrating and ordering relevant principles of justice. The same integrated criteria that determine ‘perfect’ justice enable us to compare imperfect social states. Sen’s alternative approach, which is based on social choice theory, is incapable of avoiding contrary, indeterminate or incoherent directives where plural principles of justice conflict.
I presented this paper in August 2008 at the XXII World Congress of Philosophy in Seoul, South Korea. It is forthcoming (2010) in the Proceedings of that conference. John Rawls (1921-2002) and Jurgen Habermas (born 1929) are widely considered the most important and influential moral, social, and political philosophers to have written since 1950. In this paper I propose a modified Rawlsian theory of social justice (that I call "Justice as Fair Rights") which is an elaborated version of earlier versions of this theory that I put forward in "Marxism, Morality, and Social Justice" (Princeton University Press, 1990) and "Towards a More Adequate Rawlsian Theory of Social Justice" (Pacific Philosophical Quarterly, Special Issue on John Rawls' Political Liberalism, 75, nos. 3 & 4, Sept. Dec. 1994). It is, in part, a response to John Rawls's acceptance of three modifications I proposed to his theory in my 1990 "Marxism, Morality, and Social Justice" -- and his rejection of one other -- as indicated by him in his "Political Liberalism" (Columbia University Press, 1993, p. 7) and his "Justice as Fairness: A Restatement" (Harvard University Press, 2001, pp.44-45).
Philosophical Studies, 1975
Robert Nozick argues that Rawls's difference principle is liable to a fundamental instability. According to Nozick, an 'end-state' theory of distributive justice is any theory which holds that "the justice of a distribution is determined by how things are distributed (who has what) as judged by some structural principle(s) of distribution," 1 Nozick claims that no end-state principle, including Rawls's difference principle, "can be continuously realized without continuous interference into people's lives" because allowing individuals freedom to transfer goods to one another (through gifts, exchanges, etc.) would lead to departures from the specified end-state. ~ Rawls's difference principle requires that social and economic inequalities be arranged so as to be expected to benefit maximally the worst off group, a Any transfer of goods which could be expected to interfere with the establishment or preservation of the distribution required by the difference principle is prohibited by that principle. Nozick concludes that the difference principle is unacceptable because it prohibits a large class of actions, namely, transfers of goods, which are not unjust and whose prohibition constitutes an intolerable limitation on individual liberty. But even if RaMs can rebut Nozick's instability objection, there is another, more serious sort of instability objection to which the difference principle-and any end-state principle-may be liable. It is generally acknowledged that problems of rectifying past injustices present an awesome challenge to any theory of justice. Recent philosophical literature has focused on the plight of 'victims' of 'compensatory justice'. The most forceful complaint of one who is disadvantaged through efforts to rectify past injustice is not simply that his wants have been thwarted, but also that, as a result of rectificatory policies, his rational long-term planning and consistent execution of plans have worked against him. Quota systems for university admissions illustrate this point well.
2017
Fairness and efficiency are two classical and connected topics in economics. They have become well known, perhaps due to Adam Smith’s two influential works: The Theory of Moral Sentiments (1759), which highlights a concern for fairness concern as part of morality, and The Wealth of Nations (1776), which underlines a concern for efficiency. However, during the rapid development of economics, fairness has received disproportionately less attention than efficiency. As a result, many people, including some economists, have incorrectly understood that economics as a subject no longer cares about fairness. The primary objective of this thesis is to dispel this misperception. We would argue here that, similar to efficiency, fairness is an important factor for both social and individual decisions, and sometimes its effect can be determined. Written in a three-paper format, this thesis explores fairness from three different angles. These angles cover the broad areas of how theoretical econom...
2004
The veil of ignorance has been used often as a tool for recommending what justice requires with respect to the distribution of wealth. We show that John Harsanyi's and Ronald Dworkin's conceptions of the veil, when modeled formally, recommend wealth allocations in conflict with the prominently espoused view that priority should be given to the worse off with respect to wealth allocation. It follows that those who believe that justice requires impartiality and priority must seek some method of assuring the former other than the veil of ignorance. We propose that impartiality and solidarity are fundamentals of justice, and study the relationship among these two axioms and priority. We characterize axiomatically resource allocation rules that jointly satisfy impartiality, solidarity, and priority: they comprise a class of general indices of wealth and welfare, including, as polar cases, the classical equal-wealth and equal-welfare rules. JEL numbers: D63.
Social Choice and Welfare, 2005
CORE Discussion Papers, 2005
The veil of ignorance has been used often as a tool for recommending what justice requires with respect to the distribution of wealth. We complete Harsanyi's model of the veil of ignorance by appending information permitting objective comparisons among persons. We show that the veil-of-ignorance conception of John Harsanyi, so completed, and Ronald Dworkin's, when modeled formally, recommend wealth allocations in conflict with the prominently espoused view that priority should be given to the disabled in wealth allocation.
Theory and Decision, 1979
Theorists have long debated whether John Rawls' conception of justice as fairness can be extended to nonideal (i.e. unjust) social and political conditions, and if so, what the proper way of extending it is. This paper argues that in order to properly extend justice as fairness to nonideal conditions, Rawls' most famous innovation*the original position*must be reconceived in the form of a 'nonideal original position'. I begin by providing a new analysis of the ideal/nonideal theory distinction within Rawls' theoretical framework. I then systematically construct a nonideal original position, showing that although its parties must have Rawls' principles of ideal justice and priority relations as background aims, the parties should be entirely free to weigh those aims against whatever burdens and benefits they might face under nonideal conditions. Next, I show that the parties ought to aim to secure for themselves a special class of nonideal primary goods: all-purpose goods similar to Rawls' original primary goods, but which in this case are all-purpose goods individuals might use to (a) promote Rawlsian ideals under nonideal conditions, (b) weigh Rawls' principles of ideal justice and priority relations against whatever burdens and benefits they might face under nonideal conditions, and (c) effectively pursue their most favored weighting thereof. Finally, I defend a provisional list of nonideal primary goods, and briefly speculate on how the parties to the nonideal original position might deliberate to principles of nonideal justice for distributing them.
Economics and Philosophy
The original position together with the veil of ignorance have served as one of the main methodological devices to justify principles of distributive justice. Most approaches to this topic have primarily focused on the single person decision-theoretic aspect of the original position. This paper, in contrast, will directly model the basic structure and the economic agents therein to project the economic consequences and social outcomes generated either by utilitarianism or Rawls’s two principles of justice. It will be shown that when the differences in people’s productive abilities are sufficiently great, utilitarianism dominates Rawls’s two principles of justice by providing a higher level of overall well-being to every member of society. Whenever this is the case, the parties can rely on the Principle of Dominance (which is a direct implication of instrumental rationality) to choose utilitarianism over Rawls’s two principles of justice. Furthermore, when this is so, utilitarianism ...
Politics, Philosophy & Economics, 2005
The SAGE Encyclopedia of Political Behavior
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