Rawls' Theory of Justice as Fairness

Anton Jamnik
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Abstract

John Rawls is one of the greatest philosophers in the field of moral theory and a representative of moderate liberalism. The main idea behind his work A Theory of Justice, published in 1971, is justice as fairness, or rather establishing a society in which social security of each individual would be guaranteed, with special emphasis on the care of those who are less privileged (social principle). In forming his moral theory he leans on Kant a great deal, on the tradition of the social contract, and he places the deontological moral against the utilitarian (teleological) one. The fact that in his theory he included a number of virtues typical of the Judeo-Christian tradition – fairness in choosing the principles of a just society, dignity of every human, the original position which means an ideal position (the Garden of Eden), the social principle (poor Lazarus), emphasizing mutual agreement (Babylon or Pentecost) – has encouraged a lively discussion among theologians. The absence of metaphysics, the fact, that these virtues are present in Rawls’ liberal theory in their secularised form, points to a certain ambiguity or even contradiction: on the one hand, it means a certain search within the liberalism itself (in a way scared of itself), while on the other hand liberalism with its method and starting points denies the possibility of recognizing certain virtues and their arguments.
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罗尔斯的正义论即公平
罗尔斯是道德理论领域最伟大的哲学家之一,是温和自由主义的代表人物。他在1971年出版的著作《正义论》(A Theory of Justice)背后的主要思想是,正义就是公平,或者更确切地说,是建立一个每个人的社会保障都得到保障的社会,特别强调对那些享有较少特权的人的照顾(社会原则)。在形成道德理论时,他很大程度上依赖于康德,依赖于社会契约的传统,他将义务论的道德与功利主义(目的论)道德对立起来。事实上,在他的理论中,他包含了一些典型的犹太-基督教传统的美德——公平地选择一个公正的社会的原则,每个人的尊严,原始的位置,这意味着一个理想的位置(伊甸园),社会原则(可怜的拉撒路),强调相互协议(巴比伦或五旬节)——鼓励了神学家之间的热烈讨论。形而上学的缺失,即这些美德以其世俗化的形式出现在罗尔斯的自由主义理论中的事实,指出了某种模棱两可甚至矛盾:一方面,这意味着在自由主义本身内部的某种探索(在某种程度上害怕自己),而另一方面,自由主义以其方法和出发点否认了承认某些美德及其论点的可能性。
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