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By Laura Valentini

Whereas the lives of thousands of individuals are overshadowed by means of poverty and destitution, a comparatively small subset of the world's inhabitants enjoys an unparalleled point of wealth. without doubt the world's wealthy have tasks to handle the plight of the worldwide bad. yet should still we predict of those as tasks of egalitarian justice very similar to these using locally, or as weaker tasks of humanitarian information?

In this ebook, Laura Valentini deals an in-depth critique of the 2 so much fashionable solutions to this query, cosmopolitanism and statism, and develops a unique normative framework for addressing it. significant to this framework is the concept that, not like tasks of assistance--which bind us to assist the needy--duties of justice position constraints at the methods we may possibly legitimately coerce each other. in view that coercion exists locally in addition to the world over, tasks of justice practice to either nation-states. The varieties of coercion characterizing those geographical regions, besides the fact that, vary, and so the content material of tasks of justice varies throughout them. Valentini concludes that given the character of present foreign coercion, worldwide justice calls for greater than statist counsel, but below complete cosmopolitan equality.

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Extra resources for Justice in a Globalized World: A Normative Framework

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At the international level, respect for equal civil and political rights is often replaced with a thinner criterion: respect for basic human rights; and egalitarian socio-economic policies, aimed at achieving equality of opportunity and wealth between individuals, are replaced by duties of assistance aimed at addressing absolute (as opposed to relative) deprivation between peoples. So long as peoples respect one another’s right to self-determination, honour basic human rights, and assist one another in difficult circumstances, the demands of international morality are entirely fulfilled.

6) The notion of justice is also used outside the political context. For instance, a child may plausibly complain that it is unjust that his brother receives more Christmas presents than him. Even if the child’s claim is perfectly intelligible, his use of ‘justice’ is not one I am concerned with here. Throughout this book, I will understand justice as a political concept, applying in the first instance to political practices and institutions. g. ), p. 4; Dworkin, Sovereign Virtue; and Thomas Nagel, Equality and Partiality (Oxford: Oxford University Press, 1991).

In short, even though the different parts of this book mutually support one another, the views presented in it are meant to be flexible. ) who find all of my claims implausible. However, it is good news for those who are at least somewhat sympathetic to my proposal, but not entirely convinced by it. 16) ‘part of the way’, and then take the framework I offer in the direction they find most congenial. 6 Detailed Contents In Part I of the book, I examine different versions of cosmopolitanism and show that while the practical objection of inability to guide action is inconclusive, the theoretical objection of lack of consistency with liberal values points to significant shortcomings in (at least some versions of) the cosmopolitan outlook.

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