Bounds of Justice by Onora O'Neill

By Onora O'Neill

During this selection of essays, Onora O'Neill argues for an account of justice that's essentially cosmopolitan instead of civic, but takes critical account of associations and bounds, and of human variety and vulnerability. She explores the query of even if the claims and scope of justice are constrained by way of culturally or politically particular thoughts and perspectives, and examines the calls for and scope of simply associations and the potential of a global with porous limitations and dispersed strength. Bounds of Justice will attract readers in philosophy, politics and diplomacy.

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Philosophical bounds of justice So there is no general reason to think that action which receives second-order endorsement is autonomous. A teenager may dress to defy parental demands. The preference for clothes that irritate the parents but which conform to some youth fashion is itself preferred, since the teenager wants to be a person who rejects parental demands. A patient who develops a dependent relationship with a doctor may have a preference not only for taking prescribed medicines conscientiously, but for doing whatever the doctor orders; and the latter preference will refer to the former.

Philosophical bounds of justice The critical account of practical reason sketched here neither permits arbitrary moves nor lacks accessible authority. Its vindication is simply that it meets these two meagre requirements, and that the other conceptions of practical reason considered do not. This is not, of course, to say that either instrumental or norm- or commitment-based reasoning can be discarded if we adopt a critical account of practical reasoning: rather both will be aufgehoben in a critical account of practical reason.

Hill, ‘The Kantian Conception of Autonomy’, . Agency and autonomy  work autonomy is for the first time treated as pivotal for human freedom and for morality. So it is not surprising that it is from his writings that we inherit the idea that autonomy is a matter not just of independence (which may or may not be of value) but of rationality or coherence, even of morality. Kant’s conception of action differs both from the broadly empiricist conceptions of action, in which so many have tried to embed a conception of autonomy, and from the existentialist conceptions.

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