Justice Everywhere

a blog about philosophy in public affairs

Author: Julia Hermann (Page 2 of 2)

Moral Progress – An Illusion?

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In the face of an increase in shootings and terrorist attacks, Erdogan’s “cleansing” operations, the Brexit, an on-going refugee crisis and numerous other worrying developments, a post about moral progress might seem entirely out of place. Who would believe that there could be anything like that? Isn’t it obvious that human beings are unable to learn from history, that every hope that the world could become more just and peaceful in the long run is in vain? Don’t the recent developments show clearly that multiculturalism cannot work, that real integration is an illusion, that religious dogmas are stronger than arguments and that humans are unable to change their behaviour so as to stop global warming? Despite all reasons for being sceptical, some philosophers still firmly believe in the possibility for us humans to progress morally. In this post, I argue that we ought not to give up our hopes for a more humane, just and peaceful world, and explore ways in which moral progress could be achieved.

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Would an unconditional basic income be just?

On June 5th, Switzerland will be the first country to vote on an unconditional basic income (UBI). UBI is “an income unconditionally granted to all on an individual basis, without means test or work requirement”. Although not new, the idea is revolutionary in that it decouples income from work, and it conflicts with many people’s intuitions about justice. It cannot be fair if someone who chooses not to work because she wants to read novels all day is entitled to the same basic income as a person who cannot work due to disability, right? At the same time, the idea has been defended not only on economic and pragmatic grounds, but also for reasons of justice. I will assess the idea from the perspective of justice and conclude that justice recommends giving it a try.

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“Refugees” and “economic migrants” – a morally problematic distinction

More than a million migrants and refugees have crossed European borders in the last year, posing yet another challenge to European unity. There is one thing that really strikes me in the public debate about how to deal with this huge influx: people tend to take it for granted that the legal distinction between “refugees” and “economic migrants” and the differential treatment that goes with it are morally justified. There is a broad consensus that, of course, we have to grant asylum to people fleeing from the horrors of the Syrian civil war, but that we are justified in refusing asylum to people escaping from poverty. But is there a morally relevant difference between taking refuge from poverty and escaping from war? I do not think that there is, and hence believe that the differential treatment of the two groups is unjust.

The legal point of reference for the distinction is the 1951 Convention relating to the Status of Refugees, which, as amended by the 1967 Protocol, defines a refugee as

“A person who owing to a well-founded fear of being persecuted for reasons of race, religion, nationality, membership of a particular social group or political opinion, is outside the country of his nationality and is unable or, owing to such fear, is unwilling to avail himself of the protection of that country; or who, not having a nationality and being outside the country of his former habitual residence as a result of such events, is unable or, owing to such fear, is unwilling to return to it”.

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