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Justice as Fairness: Political not Metaphysical" is an essay by John Rawls, published in 1985. [1] In it he describes his conception of justice. It comprises two main principles of liberty and equality; the second is subdivided into fair equality of opportunity and the difference principle .
In its broadest sense, justice is the idea that individuals should be treated fairly. According to the Stanford Encyclopedia of Philosophy, the most plausible candidate for a core definition comes from the Institutes of Justinian, a codification of Roman Law from the sixth century AD, where justice is defined as "the constant and perpetual will to render to each his due".
These cultural differences demonstrate the neural basis that cultural influences can have on an individual's moral reasoning and decision making. [3] Distinctions between theories of moral reasoning can be accounted for by evaluating inferences (which tend to be either deductive or inductive) based on a given set of premises. [4]
In moral philosophy, deontological ethics or deontology (from Greek: δέον, 'obligation, duty' + λόγος, 'study') is the normative ethical theory that the morality of an action should be based on whether that action itself is right or wrong under a series of rules and principles, rather than based on the consequences of the action. [1]
[7] [1] Proponents of teleological ethics (Greek: telos, 'end, purpose' + logos, 'science') argue that the moral value of any act consists in its tendency to produce things of intrinsic value, [1] meaning that an act is right if and only if it, or the rule under which it falls, produces, will probably produce, or is intended to produce, a ...
Private reason, by contrast, is the exercise of an individual's reason to the constrained norms and interests of some sub-set of the public as a whole (such as a business, a political party, the military or the family). Rawls also classified the concept into public reason for "liberal peoples" and public reason for "society of peoples".
The key work of Plato's ethics was the Republic, which was focused on conceiving justice, a concept which for Plato was inclusive of wider morality as well. [11] In a dialogue, Thrasymachus argued that conventional morality was a ruse invented to keep the elite in power, which should be discarded in favour of self-interest. [ 11 ]
One reason, she held, was that conscience, as we understand it in moral or legal matters, is supposedly always present within us, just like consciousness: "and this conscience is also supposed to tell us what to do and what to repent; before it became the lumen naturale or Kant's practical reason, it was the voice of God."