A Theory of Justice Chapter 6 - 7

Chapter 6, Section 51

Natural duties and obligations define how we are tied or connected to institutions or one another. Justice as fairness remains incomplete without satisfying the duties and obligations. Mutual respect and mutual aid as moral duties should be honored in societies for mutual dignity. To put it simply, you receive help when you offer help. A citizen's social sense of justice helps in maintaining the balance between the natural duties by eliminating complex elements of specific situations thereby, stabilizing social arrangements. 

Chapter 6, section 52

The principle of Fairness states that if a citizen has acquired benefits by participating in a just institution, he/she is obliged to honor his duties to satisfy the principle. It has two parts: firstly, how we acquire obligations, and secondly, the conditions for acquiring them should be satisfied.

The principle of fidelity claims the principle of fairness through promise. To promise is to incur an obligation that must be kept. Fidelity ensures that the promise is honored by both parties.

Chapter 6, Section 53

What if someone is to comply with unjust arrangements? An unjust law can be abided by only if it doesn't exceed its limits. Appropriate priorities must be set to maintain equilibrium. Injustice arises where justice is exorbitant. The condition that follows here is that injustice should be distributed evenly in society. 

Chapter 6, section 54

The Majority rule has to satisfy the condition of political liberty and be followed. A law is favored only if people find it just. Society cannot exceed the permitted limits. 

Chapter 6, section 55

Civil disobedience is a non-violent act of bringing change in government policies. The problem arises when law-abiding citizens feel the need to address an unjust situation outside the boundaries of the constitution. Civil disobedience is just in a democracy and a legitimate method of protest.

Chapter 6, Section 56

Conscientious Refusal means disregarding an administrative order. It differs from civil disobedience as it doesn't believe in gaining majority confidence and has no interest in changing laws.

Chapter 6, Section 57

Civil Disobedience should come into action in case of clear injustice when appeals haven't been addressed and when a principle of fair equality is violated.

Chapter 6, Section 58

Conscientious Refusal can be justified when the actions are undertaken unjustly. For example, a pacifist would happily withdraw from taking part in the war. On the contrary, a non-pacifist may consider the war to be just but doesn't participate as a just war also comes with unjust consequences. 

Chapter 6, Section 59

Civil disobedience has to justify its claim to a democratic polity. It aims to appeal to the just notion of the majority. Civil disobedience strengthens when people cooperate in society. It maintains constitutional stability by maintaining fidelity to the law.

CHAPTER 7

Chapter 7, Section 60

The theory of the Good argues that goodness should align itself with the principle of right. The thin Theory secures the goods needed for justice. Justice is a 'good' and the details of justice are also a 'good'. 

Chapter 7, section 61

Good has three stages. 1) Goodness has rationality in it. 2) Something is good for a person only if it does what the person expects it to do. 3) The thing that a person expects from the good should be purely rational.

Chapter 7, Section 62

Meaning represents a descriptive use of language. The terms 'good and 'bad' are used in giving counsel or advice. 'Good' is constant when applied to anything. According to the descriptive theory, 'good' is used to recommend or give advice because of the understanding of its constant descriptive sense.

Chapter 7, Section 63

A good person is determined by his/her rational plans for life. The plan of life must be rational, consistent, and decided after being fully aware of the consequences. A person should be deliberately rational while choosing the plan for his life as the right decision boosts confidence and stability. Rationality in this sense is the hierarchy of plans, sub plans being added when required.

The principle of inclusiveness means preferring one plan over the other. The one that achieves the desired goal is chosen. A plan that helps you achieve your goal with minimal risks is worth choosing. 

Chapter 7, Section 64

We choose what and how much we want. Rationality fails to be enough in this case as a plan that achieves a net satisfying balance is needed. A person must know how to make a good choice for the desired objective. Plans should be carefully examined and acted upon as luck plays a very minimal role here.

Chapter 7, Section 65

A formal definition of 'good' states that the rational plan of life chosen deliberately determines the good of a person. The principles of rational choice depend upon considerate complexity. Human desires and needs are affected by physiological and other circumstances. People must have the ability and the capability to act according to the plan.

The Aristotelian principle is a principle of human motivation that describes a counterbalanced desire. If people can play both chess and checkers, they will prefer the latter as chess is a complex game. It also has a companion effect that helps to account for our judgments and promote stability in society.

Chapter 7, Section 66

When goodness combines with right and justice, it accounts for morality. A good person possesses desires that are more rational than an average person. Basic virtues, a sense of justice, intelligence, and strength are desirable good characteristics. A good act leads to another good act and it does good to other people too. An act of goodness is performed for the sake of others.

The unjust man aims for unlimited wealth and security. He desires arbitrary power to be a master in society and rule unjustly. They are hungry for the authority of others which goes beyond the legitimate principles of justice to achieve one's end. Such means of satisfying ambitions make people dangerous.

Chapter 7, Section 67

There are two aspects of self-respect. 1) It includes a person's sense of value. 2) A person feels self-confident in himself. Parties in their original position will not accept anything that undermines their self-respect. Nothing seems worthwhile without self-respect.

Two circumstances support self-esteem. 1) A well-laid rational plan of life and 2) Getting our deeds appreciated by a person who is esteemed as well. Activities look dull and flat when they fail to satisfy the Aristotelian principle. Appreciation is important to determine the necessity of our endeavors.

Excellences are personal to every person. Natural shame arises when our self-respect hurts by failing to maintain excellence. Moral shame happens when the virtues required in the course of life are disregarded. Shame differs from guilt as shame means losing one's self-respect and guilt means the injury that you resent giving to someone else. 

Chapter 7, Section 68

The theory of moral worth has the right and the good as its two pillars. The principle of justice is chosen initially but deliberative rationality and rational choice are yet to be addressed. A concept of justice should not entertain different concepts of right as justice is applied behind the veil of ignorance while a person's goodness is determined by all the rational facts. Goodness is unique to a person.