Social justice

For the early-20th-century periodical, see Social Justice (periodical).

Social justice is the fair and just relation between the individual and society. This is measured by the explicit and tacit terms for the distribution of wealth, opportunities for personal activity and social privileges. In Western as well as in older Asian cultures, the concept of social justice has often referred to the process of ensuring that individuals fulfill their societal roles and receive what was their due from society.[1][2][3] In the current global grassroots movements for social justice, the emphasis has been on the breaking of barriers for social mobility, the creation of safety nets and economic justice.[4][5][6][7][8]

Social justice assigns rights and duties in the institutions of society, which enables people to receive the basic benefits and burdens of cooperation. The relevant institutions often include taxation, social insurance, public health, public school, public services, labour law and regulation of markets, to ensure fair distribution of wealth, equal opportunity and equality of outcome.[9]

Interpretations that relate justice to a reciprocal relationship to society are mediated by differences in cultural traditions, some of which emphasize the individual responsibility toward society and others the equilibrium between access to power and its responsible use.[10] Hence, social justice is invoked today while reinterpreting historical figures such as Bartolomé de las Casas, in philosophical debates about differences among human beings, in efforts for gender, racial and social equality, for advocating justice for migrants, prisoners, the environment, and the physically and mentally disabled.[11][12][13][14][15][16][17]

While the concept of social justice can be traced through the theology of Augustine of Hippo and the philosophy of Thomas Paine, the term "social justice" became used explicitly from the 1840s. A Jesuit priest named Luigi Taparelli is typically credited with coining the term, and it spread during the revolutions of 1848 with the work of Antonio Rosmini-Serbati.[2][18][19] In the late industrial revolution, progressive American legal scholars began to use the term more, particularly Louis Brandeis and Roscoe Pound. From the early 20th century it was also embedded in international law and institutions; the preamble to establish the International Labour Organization recalled that "universal and lasting peace can be established only if it is based upon social justice." In the later 20th century, social justice was made central to the philosophy of the social contract, primarily by John Rawls in A Theory of Justice (1971). In 1993, the Vienna Declaration and Programme of Action treats social justice as a purpose of the human rights education.[20][21]

History

The different concepts of justice, as discussed in ancient Western philosophy, were typically centered upon the community.

After the Renaissance and Reformation, the modern concept of social justice, as developing human potential, began to emerge through the work of a series of authors. Baruch Spinoza in On the Improvement of the Understanding (1677) contended that the one true aim of life should be to acquire "a human character much more stable than [one's] own", and to achieve this "pitch of perfection... The chief good is that he should arrive, together with other individuals if possible, at the possession of the aforesaid character."[26] During the enlightenment and responding to the French and American Revolutions, Thomas Paine similarly wrote in The Rights of Man (1792) society should give "genius a fair and universal chance" and so "the construction of government ought to be such as to bring forward... all that extent of capacity which never fails to appear in revolutions."[27]

"Social justice" was coined by Jesuit priest Luigi Taparelli in the 1840s.

The first modern usage of the specific term "social justice" is typically attributed to Catholic thinkers from the 1840s, including the Jesuit Luigi Taparelli in Civiltà Cattolica, based on the work of St. Thomas Aquinas. He argued that rival capitalist and socialist theories, based on subjective Cartesian thinking, undermined the unity of society present in Thomistic metaphysics as neither were sufficiently concerned with moral philosophy. Writing in 1861, the influential British philosopher and economist, John Stuart Mill stated in Utilitarianism his view that "Society should treat all equally well who have deserved equally well of it, that is, who have deserved equally well absolutely. This is the highest abstract standard of social and distributive justice; towards which all institutions, and the efforts of all virtuous citizens, should be made in the utmost degree to converge."[28]

In the later 19th and early 20th century, social justice became an important theme in American political and legal philosophy, particularly in the work of John Dewey, Roscoe Pound and Louis Brandeis. One of the prime concerns was the Lochner era decisions of the US Supreme Court to strike down legislation passed by state governments and the Federal government for social and economic improvement, such as the eight-hour day or the right to join a trade union. After the First World War, the founding document of the International Labour Organization took up the same terminology in its preamble, stating that "peace can be established only if it is based on social justice". From this point, the discussion of social justice entered into mainstream legal and academic discourse. In the late 20th century, a number of liberal and conservative thinkers, notably Friedrich von Hayek rejected the concept by stating that it did not mean anything, or meant too many things.[29] However the concept remained highly influential, particularly with its promotion by philosophers such as John Rawls.

Contemporary theory

Philosophical perspectives

Cosmic values

Hunter Lewis' work promoting natural healthcare and sustainable economies advocates for conservation as a key premise in social justice. His manifesto on sustainability ties the continued thriving of human life to real conditions, the environment supporting that life, and associates injustice with the detrimental effects of unintended consequences of human actions. Quoting classical Greek thinkers like Epicurus on the good of pursuing happiness, Hunter also cites ornithologist, naturalist, and philosopher Alexander Skutch in his book Moral Foundations:

The common feature which unites the activities most consistently forbidden by the moral codes of civilized peoples is that by their very nature they cannot be both habitual and enduring, because they tend to destroy the conditions which make them possible.[30]

Pope Benedict XVI cites Teilhard de Chardin in a vision of the cosmos as a 'living host'[31] embracing an understanding of ecology that includes humanity's relationship to others, that pollution affects not just the natural world but interpersonal relations as well. Cosmic harmony, justice and peace are closely interrelated:

If you want to cultivate peace, protect creation.[32]

John Rawls

Main article: John Rawls

Political philosopher John Rawls draws on the utilitarian insights of Bentham and Mill, the social contract ideas of John Locke, and the categorical imperative ideas of Kant. His first statement of principle was made in A Theory of Justice where he proposed that, "Each person possesses an inviolability founded on justice that even the welfare of society as a whole cannot override. For this reason justice denies that the loss of freedom for some is made right by a greater good shared by others."[33] A deontological proposition that echoes Kant in framing the moral good of justice in absolutist terms. His views are definitively restated in Political Liberalism where society is seen "as a fair system of co-operation over time, from one generation to the next".[34]

All societies have a basic structure of social, economic, and political institutions, both formal and informal. In testing how well these elements fit and work together, Rawls based a key test of legitimacy on the theories of social contract. To determine whether any particular system of collectively enforced social arrangements is legitimate, he argued that one must look for agreement by the people who are subject to it, but not necessarily to an objective notion of justice based on coherent ideological grounding. Obviously, not every citizen can be asked to participate in a poll to determine his or her consent to every proposal in which some degree of coercion is involved, so one has to assume that all citizens are reasonable. Rawls constructed an argument for a two-stage process to determine a citizen's hypothetical agreement:

This applies to one person who represents a small group (e.g., the organiser of a social event setting a dress code) as equally as it does to national governments, which are ultimate trustees, holding representative powers for the benefit of all citizens within their territorial boundaries. Governments that fail to provide for welfare of their citizens according to the principles of justice are not legitimate. To emphasise the general principle that justice should rise from the people and not be dictated by the law-making powers of governments, Rawls asserted that, "There is ... a general presumption against imposing legal and other restrictions on conduct without sufficient reason. But this presumption creates no special priority for any particular liberty."[35] This is support for an unranked set of liberties that reasonable citizens in all states should respect and uphold — to some extent, the list proposed by Rawls matches the normative human rights that have international recognition and direct enforcement in some nation states where the citizens need encouragement to act in a way that fixes a greater degree of equality of outcome. According to Rawls, the basic liberties that every good society should guarantee are,

Thomas Pogge

Thomas Pogge's arguments pertain to a standard of social justice that creates human rights deficits. He assigns responsibility to those who actively cooperate in designing or imposing the social institution, that the order is foreseeable as harming the global poor and is reasonably avoidable. Thomas argues that social institutions have a negative duty,[36] that means that their duty is to not harm the poor.[37]

Pogge speaks of Institutional Cosmopolitanism and assigns responsibility to institutional schemes[38] for deficits of human rights. An example given is slavery and third parties. A third party should not recognize or enforce slavery. The institutional order should be held responsible only for deprivations of human rights that it establishes or authorizes. The current institutional design systematically harms developing economies by enabling corporate tax evasion,[39] illicit financial flows, corruption, trafficking of people and weapons as a few examples. Joshua Cohen disputes his claims based on the fact that some poor countries have done well in spite of the current institutional design.[40] Elizabeth Kahn argues that some of these responsibilities should apply globally.[41]

United Nations

The United Nations’ 2006 document Social Justice in an Open World: The Role of the United Nations, states that "Social justice may be broadly understood as the fair and compassionate distribution of the fruits of economic growth..."[42]:16

The term "social justice" was seen by the U.N. "as a substitute for the protection of human rights [and] first appeared in United Nations texts during the second half of the 1960s. At the initiative of the Soviet Union, and with the support of developing countries, the term was used in the Declaration on Social Progress and Development, adopted in 1969."[42]:52

The same document reports, "From the comprehensive global perspective shaped by the United Nations Charter and the Universal Declaration of Human Rights, neglect of the pursuit of social justice in all its dimensions translates into de facto acceptance of a future marred by violence, repression and chaos."[42]:6 The report concludes, "Social justice is not possible without strong and coherent redistributive policies conceived and implemented by public agencies."[42]:16

The same UN document offers a concise history: "[T]he notion of social justice is relatively new. None of history’s great philosophers—not Plato or Aristotle, or Confucius or Averroes, or even Rousseau or Kant—saw the need to consider justice or the redress of injustices from a social perspective. The concept first surfaced in Western thought and political language in the wake of the industrial revolution and the parallel development of the socialist doctrine. It emerged as an expression of protest against what was perceived as the capitalist exploitation of labour and as a focal point for the development of measures to improve the human condition. It was born as a revolutionary slogan embodying the ideals of progress and fraternity. Following the revolutions that shook Europe in the mid-1800s, social justice became a rallying cry for progressive thinkers and political activists.... By the mid-twentieth century, the concept of social justice had become central to the ideologies and programmes of virtually all the leftist and centrist political parties around the world..."[42]:11–12

Religious perspectives

Hinduism

The present-day Jāti hierarchy is undergoing changes for a variety of reasons including 'social justice', which is a politically popular stance in democratic India. Institutionalized affirmative action has promoted this. The disparity and wide inequalities in social behaviour of the jātis – exclusive, endogamous communities centred on traditional occupations – has led to various reform movements in Hinduism. While legally outlawed, the caste system remains strong in practice.[43]

Islam

The Quran contains numerous references to elements of social justice. For example, one of Islam's Five Pillars is Zakāt, or alms-giving. Charity and assistance to the poor – concepts central to social justice – are and have historically been important parts of the Islamic faith.

In Muslim history, Islamic governance has often been associated with social justice. Establishment of social justice was one of the motivating factors of the Abbasid revolt against the Umayyads.[44] The Shi'a believe that the return of the Mahdi will herald in "the messianic age of justice" and the Mahdi along with the Isa (Jesus) will end plunder, torture, oppression and discrimination.[45]

For the Muslim Brotherhood the implementation of social justice would require the rejection of consumerism and communism. The Brotherhood strongly affirmed the right to private property as well as differences in personal wealth due to factors such as hard work. However, the Brotherhood held Muslims had an obligation to assist those Muslims in need. It held that zakat (alms-giving) was not voluntary charity, but rather the poor had the right to assistance from the more fortunate.[46] Most Islamic governments therefore enforce the zakat through taxes.

Though monetary donations are the most practiced way of zakat, Islam is deeply rooted in the tenets of volunteerism and social activism. Areas of one's communities which require assistance and beneficiaries must be a Muslim's foci if need be, rather than strictly her or his personal or superficial wants. For example, the ecological well-being of the planet (i.e.: animal rights, global warming, natural resources degradation); locally, nationally, globally, is a campaign to which every Muslim must adhere. Many Muslims practice this today by ensuring that they produce minimal waste, give to charity what they no longer need, and spend time in prayer and meditation upon the bounties of nature so as to more mindfully approach all that is provided by nature, and ultimately, Allah.[47] Other areas of society in need may be the safety and security of minority populations, i.e.: women or persons of color, children, the elderly, the developmentally or physically disabled, animals, et al.[47]

Judaism

Main article: Tikkun olam

In To Heal a Fractured World: The Ethics of Responsibility, Rabbi Jonathan Sacks states that social justice has a central place in Judaism. One of Judaism’s most distinctive and challenging ideas is its ethics of responsibility reflected in the concepts of simcha ("gladness" or "joy"), tzedakah ("the religious obligation to perform charity and philanthropic acts"), chesed ("deeds of kindness"), and tikkun olam ("repairing the world").

Christianity

Methodism

From its founding, Methodism was a Christian social justice movement. Under John Wesley's direction, Methodists became leaders in many social justice issues of the day, including the prison reform and abolition movements. Wesley himself was among the first to preach for slaves rights attracting significant opposition.[48][49][50]

Today, social justice plays a major role in the United Methodist Church. The Book of Discipline of the United Methodist Church says, "We hold governments responsible for the protection of the rights of the people to free and fair elections and to the freedoms of speech, religion, assembly, communications media, and petition for redress of grievances without fear of reprisal; to the right to privacy; and to the guarantee of the rights to adequate food, clothing, shelter, education, and health care."[51] The United Methodist Church also teaches population control as part of its doctrine.[52]

Catholicism

Catholic social teaching consists of those aspects of Roman Catholic doctrine which relate to matters dealing with the respect of the individual human life. A distinctive feature of Catholic social doctrine is its concern for the poorest and most vulnerable members of society. Two of the seven key areas[53] of "Catholic social teaching" are pertinent to social justice:

Even before it was propounded in the Catholic social doctrine, social justice appeared regularly in the history of the Catholic Church:

The Catechism (§1928–1948) contain more detail of the Church's view of social justice.[57]

Criticism

Many authors criticize the idea that there exists an objective standard of social justice. Moral relativists deny that there is any kind of objective standard for justice in general. Non-cognitivists, moral skeptics, moral nihilists, and most logical positivists deny the epistemic possibility of objective notions of justice. Political realists believe that any ideal of social justice is ultimately a mere justification for the status quo.

Many other people accept some of the basic principles of social justice, such as the idea that all human beings have a basic level of value, but disagree with the elaborate conclusions that may or may not follow from this. One example is the statement by H. G. Wells that all people are "equally entitled to the respect of their fellowmen."[58]

On the other hand, some scholars reject the very idea of social justice as meaningless, religious, self-contradictory, and ideological, believing that to realize any degree of social justice is unfeasible, and that the attempt to do so must destroy all liberty. Perhaps the most complete rejection of the concept of social justice comes from Friedrich Hayek of the Austrian School of economics:

There can be no test by which we can discover what is 'socially unjust' because there is no subject by which such an injustice can be committed, and there are no rules of individual conduct the observance of which in the market order would secure to the individuals and groups the position which as such (as distinguished from the procedure by which it is determined) would appear just to us. [Social justice] does not belong to the category of error but to that of nonsense, like the term 'a moral stone'.[59]

Ben O'Neill of the University of New South Wales argues that, for proponents of "social justice":[60]

the notion of "rights" is a mere term of entitlement, indicative of a claim for any possible desirable good, no matter how important or trivial, abstract or tangible, recent or ancient. It is merely an assertion of desire, and a declaration of intention to use the language of rights to acquire said desire.

In fact, since the program of social justice inevitably involves claims for government provision of goods, paid for through the efforts of others, the term actually refers to an intention to use force to acquire one's desires. Not to earn desirable goods by rational thought and action, production and voluntary exchange, but to go in there and forcibly take goods from those who can supply them!

Janusz Korwin-Mikke states, "Either 'social justice' has the same meaning as 'justice' – or not. If so – why use the additional word 'social?' We lose time, we destroy trees to obtain paper necessary to print this word. If not, if 'social justice' means something different from 'justice' – then 'something different from justice' is by definition 'injustice.'"[61]

Sociologist Carl L. Bankston has argued that a secular, leftist view of social justice entails viewing the redistribution of goods and resources as based on the rights of disadvantaged categories of people, rather than on compassion or national interest. Bankston maintains that this secular version of social justice became widely accepted due to the rise of demand-side economics and to the moral influence of the civil rights movement.[62]

Social justice movements

Social justice is also a concept that is used to describe the movement towards a socially just world, e.g., the Global Justice Movement. In this context, social justice is based on the concepts of human rights and equality, and can be defined as "the way in which human rights are manifested in the everyday lives of people at every level of society".[63]

A number of movements are working to achieve social justice in society. These movements are working towards the realization of a world where all members of a society, regardless of background or procedural justice, have basic human rights and equal access to the benefits of their society.[64]

Liberation theology

Main article: Liberation theology

Liberation theology[65] is a movement in Christian theology which conveys the teachings of Jesus Christ in terms of a liberation from unjust economic, political, or social conditions. It has been described by proponents as "an interpretation of Christian faith through the poor's suffering, their struggle and hope, and a critique of society and the Catholic faith and Christianity through the eyes of the poor",[66] and by detractors as Christianity perverted by Marxism and Communism.[67]

Although liberation theology has grown into an international and inter-denominational movement, it began as a movement within the Catholic Church in Latin America in the 1950s–1960s. It arose principally as a moral reaction to the poverty caused by social injustice in that region.[68] It achieved prominence in the 1970s and 1980s. The term was coined by the Peruvian priest, Gustavo Gutiérrez, who wrote one of the movement's most famous books, A Theology of Liberation (1971). According to Sarah Kleeb, "Marx would surely take issue," she writes, "with the appropriation of his works in a religious context...there is no way to reconcile Marx's views of religion with those of Gutierrez, they are simply incompatible. Despite this, in terms of their understanding of the necessity of a just and righteous world, and the nearly inevitable obstructions along such a path, the two have much in common; and, particularly in the first edition of [A Theology of Liberation], the use of Marxian theory is quite evident."[69]

Other noted exponents are Leonardo Boff of Brazil, Carlos Mugica of Argentina, Jon Sobrino of El Salvador, and Juan Luis Segundo of Uruguay.[70][71]

Health care

Social justice has more recently made its way into the field of bioethics. Discussion involves topics such as affordable access to health care, especially for low income households and families. The discussion also raises questions such as whether society should bear healthcare costs for low income families, and whether the global marketplace is the best way to distribute healthcare. Ruth Faden of the Johns Hopkins Berman Institute of Bioethics and Madison Powers of Georgetown University focus their analysis of social justice on which inequalities matter the most. They develop a social justice theory that answers some of these questions in concrete settings.

Social injustices occur when there is a preventable difference in health states among a population of people. These social injustices take the form of health inequities when negative health states such as malnourishment, and infectious diseases are more prevalent in impoverished nations.[72] These negative health states can often be prevented by providing social and economic structures such as primary healthcare which ensures the general population has equal access to health care services regardless of income level, gender, education or any other stratifying factors. Integrating social justice with health inherently reflects the social determinants of health model without discounting the role of the bio-medical model.[73]

Human rights education

The Vienna Declaration and Programme of Action affirm that "Human rights education should include peace, democracy, development and social justice, as set forth in international and regional human rights instruments, in order to achieve common understanding and awareness with a view to strengthening universal commitment to human rights."[74]

See also

Notes

  1. ↑ Aristotle, The Politics (ca 350 BC)
  2. 1 2 Clark, Mary T. (2015). "Augustine on Justice," a Chapter in Augustine and Social Justice. Lexington Books. pp. 3–10. ISBN 9781498509183.
  3. ↑ Banai, Ayelet; Ronzoni, Miriam; Schemmel, Christian (2011). Social Justice, Global Dynamics : Theoretical and Empirical Perspectives. Florence: Taylor and Francis. ISBN 9780203819296.
  4. ↑ Kitching, G. N. (2001). Seeking Social Justice Through Globalization Escaping a Nationalist Perspective. University Park, Pa: Pennsylvania State University Press. pp. 3–10. ISBN 0271023775.
  5. ↑ Hillman, Arye L. (2008). "Globalization and Social Justice". The Singapore Economic Review. 53 (2): 173–189.
  6. ↑ Agartan, Kaan (2014). "Globalization and the Question of Social Justice". Sociology Compass. 8 (6): 903–915. doi:10.1111/soc4.12162.
  7. ↑ El Khoury, Ann (2015). Globalization Development and Social Justice : A propositional political approach. Florence: Taylor and Francis. pp. 1–20. ISBN 9781317504801.
  8. ↑ Lawrence, Cecile & Natalie Churn (2012). Movements in Time Revolution, Social Justice, and Times of Change. Newcastle upon Tyne, UK:: Cambridge Scholars Pub. pp. xi–xv. ISBN 1443845523.
  9. ↑ John Rawls, A Theory of Justice (1971) 4, "the principles of social justice: they provide a way of assigning rights and duties in the basic institutions of society and they define the appropriate distribution of benefits and burdens of social co-operation."
  10. ↑ Zhang, Aiqing, Feifei Xia and Chengwei Li (2007). "THE ANTECEDENTS OF HELP GIVING IN CHINESE CULTURe: ATTRIBUTION, JUDGMENT OF RESPONSIBILITY, EXPECTATION CHANGE AND THE REACTION OF AFFECT". Social Behavior and Personality. 35 (1): 135–142.
  11. ↑ Jalata, Asafa (2013). "Indigenous Peoples and the Capitalist World System: Researching, Knowing, and Promoting Social Justice". Sociology Mind. 3 (2): 156–178.
  12. ↑ Smith, Justin E. H. (2015). Nature, Human Nature, and Human Difference : Race in Early Modern Philosophy. Princeton University Press. p. 17. ISBN 9781400866311.
  13. ↑ Trương, Thanh-Đạm (2013). Migration, Gender and Social Justice: Perspectives on Human Insecurity. Springer. pp. 3–26. ISBN 9783642280122.
  14. ↑ URWIN, ROSAMUND (4 September 2014). "Rosamund Urwin: Our prisons are a disgrace to civilised society". Comment. United Kingdom. http://www.standard.co.uk/. Retrieved 25 December 2015.
  15. ↑ Wilkinson, Richard & Kate Pickett (2010). "The Spirit Level". Geography. 95: 149–153.
  16. ↑ Xie, Lei (2011). "China's Environmental Activism in the Age of Globalization_1256 207..224". Asian Politics & Policy. 3 (2): 207–224.
  17. ↑ Teklu, Abebe Abay (2010). "We Cannot Clap with One Hand: Global Socio–Political Differences in Social Support for People with Visual Impairment". International Journal of Ethiopian Studies. 5 (1): 93–105.
  18. ↑ Paine, Thomas. Agrarian Justice.
  19. ↑ J. Zajda, S. Majhanovich, V. Rust, Education and Social Justice, 2006, ISBN 1-4020-4721-5
  20. ↑ The Preamble of ILO Constitution
  21. ↑ Vienna Declaration and Programme of Action, Part II, D.
  22. ↑ Plato, The Republic (ca 380BC)
  23. ↑ https://www.bu.edu/wcp/Papers/Anci/AnciBhan.htm
  24. ↑ Nicomachean Ethics V.3
  25. ↑ Plato, Crito (ca 380 BC)
  26. ↑ B Spinoza, On the Improvement of the Understanding (1677) para 13
  27. ↑ T Paine, Rights of Man (1792) 197
  28. ↑ JS Mill, Utilitarianism (1863)
  29. ↑ FA Hayek, Law, Legislation and Liberty (1973) vol II, ch 3
  30. ↑ Hunter Lewis (14 October 2009). "Sustainability, The Complete Concept, Environment, Healthcare, and Economy" (PDF). ChangeThis.
  31. ↑ John Allen Jr. (28 July 2009). "Ecology – The first stirring of an 'evolutionary leap' in late Jesuit's official standing?". National Catholic Reporter.
  32. ↑ Sandro Magister (11 January 2010). "Benedict XVI to the Diplomats: Three Levers for Lifting Up the World". www.chiesa, Rome.
  33. ↑ John Rawls, A Theory of Justice (2005 reissue), Chapter 1, "Justice as Fairness" – 1. The Role of Justice, pp. 3–4
  34. ↑ John Rawls, Political Liberalism 15 (Columbia University Press 2003)
  35. ↑ John Rawls, Political Liberalism 291–92 (Columbia University Press 2003)
  36. ↑ James, Nickel. "Human Rights". stanford.edu. The Stanford Encyclopedia of Philosophy. Retrieved 10 February 2015.
  37. ↑ Pogge, Thomas Pogge. "World Poverty and Human Rights". thomaspogge.com.
  38. ↑ North, James. "The Resource Privilege". thenation.com. Retrieved 10 February 2015.
  39. ↑ Pogge, Thomas. "Human Rights and Just Taxation – Global Financial Transparency".
  40. ↑ Jaggar, edited by Alison M. (2010). Thomas Pogge and His Critics. (1. publ. ed.). Cambridge: Polity Press. ISBN 978-0-7456-4258-1.
  41. ↑ Kahn, Elizabeth (June–December 2012). "Global Economic Justice: A Structural Approach". Public Reason. 4 (1–2): 48–67.
  42. 1 2 3 4 5 "Social Justice in an Open World: The Role of the United Nations", The International Forum for Social Development, Department of Economic and Social Affairs, Division for Social Policy and Development, ST/ESA/305" (PDF). New York: United Nations. 2006.
  43. ↑ Patil, Vijaykumar. "Caste system hindering the goal of social justice: Siddaramaiah".
  44. ↑ John L. Esposito (1998). Islam and Politics. Syracuse University Press. p. 17.
  45. ↑ John L. Esposito (1998). Islam and Politics. Syracuse University Press. p. 205.
  46. ↑ John L. Esposito (1998). Islam and Politics. Syracuse University Press. pp. 147–8.
  47. 1 2 "The Eco Muslim".
  48. ↑ S. R. Valentine, John Bennet & the Origins of Methodism and the Evangelical revival in England, Scarecrow Press, Lanham, 1997.
  49. ↑ Carey, Brycchan. "John Wesley (1703–1791)." The British Abolitionists. Brycchan Carey, 11 July 2008. 5 October 2009. Brycchancarey.com
  50. ↑ Wesley John, "Thoughts Upon Slavery," John Wesley: Holiness of Heart and Life. Charles Yrigoyen, 1996. 5 October 2009. Gbgm-umc.org
  51. ↑ The Book of Discipline of The United Methodist Church – 2012 ¶164 V, umc.org
  52. ↑ The Book of Discipline of The United Methodist Church – 2008 ¶ 162 K, umc.org
  53. ↑ "Seven Key Themes of Catholic Social Teaching". Web.archive.org. Archived from the original on 8 June 2007. Retrieved 29 March 2014.
  54. ↑ Matthew 25:40.
  55. ↑ Option for the Poor, Major themes from Catholic Social Teaching, Office for Social Justice, Archdiocese of St. Paul and Minneapolis.
  56. ↑ Popularised by John A. Ryan, although see Sidney Webb and Beatrice Webb, Industrial Democracy (1897)
  57. ↑ "Catechism of the Catholic Church – Social justice". Vatican.va. Retrieved 29 March 2014.
  58. ↑ "The Rights of Man", Daily Herald, London, February 1940
  59. ↑ Hayek, F.A. (1982). Law, Legislation and Liberty, Vol. 2. Routledge. p. 78.
  60. ↑ O'Neill, Ben (16 March 2011) The Injustice of Social Justice, Mises Institute
  61. ↑ Suresh Murugan (1 December 2013). Social Problems And Social Legislation. Social work department, PSGCAS. p. 22. GGKEY:KUBPEL1FG8Q.
  62. ↑ Social Justice: Cultural Origins of a Theory and a Perspective By Carl L. Bankston III, Independent Review vol. 15 no. 2, pp. 165–178, 2010
  63. ↑ Just Comment – Volume 3 Number 1, 2000
  64. ↑ Capeheart, Loretta; Milovanovic, Dragan. Social Justice: Theories, Issues, and Movements.
  65. ↑ In the mass media, 'Liberation Theology' can sometimes be used loosely, to refer to a wide variety of activist Christian thought. This article uses the term in the narrow sense outlined here.
  66. ↑ Berryman, Phillip, Liberation Theology: essential facts about the revolutionary movement in Latin America and beyond(1987)
  67. ↑ "[David] Horowitz first describes liberation theology as 'a form of Marxised Christianity,' which has validity despite the awkward phrasing, but then he calls it a form of 'Marxist-Leninist ideology,' which is simply not true for most liberation theology..." Robert Shaffer, "Acceptable Bounds of Academic Discourse," Organization of American Historians Newsletter 35, November 2007. URL retrieved 12 July 2010.
  68. ↑ Liberation Theology and Its Role in Latin America. Elisabeth Erin Williams. Monitor: Journal of International Studies. The College of William and Mary.
  69. ↑ Sarah Kleeb, "Envisioning Emancipation: Karl Marx, Gustavo Gutierrez, and the Struggle of Liberation Theology"; Presented at the Annual Meeting of the Canadian Society for the Study of Religion (CSSR), Toronto, 2006. Retrieved 22 October 2012.
  70. ↑ Richard P. McBrien, Catholicism (Harper Collins, 1994), chapter IV.
  71. ↑ Gustavo Gutierrez, A Theology of Liberation, First (Spanish) edition published in Lima, Peru, 1971; first English edition published by Orbis Books (Maryknoll, New York), 1973.
  72. ↑ Farmer, Paul E., Bruce Nizeye, Sara Stulac, and Salmaan Keshavjee. 2006. Structural Violence and Clinical Medicine. PLoS Medicine, 1686–1691
  73. ↑ Cueto, Marcos. 2004. The ORIGINS of Primary Health Care and SELECTIVE Primary Health Care. Am J Public Health 94 (11):1868
  74. ↑ Vienna Declaration and Programme of Action, Part II, paragraph 80

References

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