Electoral turnout is declining. In the past three decades, the average turnout for legislative elections has registered a sharp drop, of about 10% at the global level, a drop which spans across all continents and among both established and emerging democracies. If we find this trend to be concerning, there is one fairly simple mechanism that we could employ in order to reverse it: compulsory voting. In this post I argue that while it might be attractive at first sight, compulsory voting is, however, sometimes inimical to justice, drawing on the recent cases of same-sex marriage referendums held in several Eastern European countries.
Category: General (Page 1 of 2)
In this post, Christian Baatz, Laura García-Portela and Lieske Voget-Kleschin present the special issue on questions related to individual environmental responsibility they recently published in Journal of Agricultural and Environmental Ethics (JAGE).
Is it enough to lobby for climate change politics? Or do I need to limit my personal greenhouse gas emissions? While these questions seem like a non-starter for environmentally aware people, they are actually at the core of a broad ethical debate. The special issue tackles what individuals should do, when moral requests become overly demanding and if we need new ethical theory to adequately address these issues.
After a brief Summer break, Justice Everywhere is back for the 2019-20 session! We are really excited to be back, especially with so many justice and ethical issues to discuss at the moment, and we look forward to debating them with you.
We are welcoming back several authors who have been writing for Justice Everywhere for some time now, and we also have the pleasure of welcoming some new writers to the team. Together, we’re a diverse bunch working on a huge range of issues in moral and political philosophy, as well as some whose focus is in social policy and political economy. For more details, please see our List of Authors page.
We are also pleased to announce that Justice Everywhere will collaborate with the Journal of Applied Philosophy, one of the top journals in the field, covering a broad spectrum of issues in applied philosophy. Authors of articles on issues of justice and public affairs will give us an insight in their research published in the journal. In addition, we will host a number of guest posts written by experts to broaden our scope even further
We take inspiration from an idea voiced by Martin Luther King, Jr. In 1963, he was incarcerated for participating in protests against the treatment of black people in Birmingham, Alabama. During his time in jail, he wrote the famous Letter from Birmingham Jail, in which he notes that:
“Injustice anywhere is a threat to justice everywhere.”
With this, King acknowledges that communities and people are all interrelated; if one person suffers from an injustice, we are all affected.
Inspired by this thought, Justice Everywhere explores philosophy in public affairs, and in particular issues of justice and injustice, the ethical and the unethical, and the moral and the immoral in all areas of public, political, social, economic, and personal life. Constructive debate of these issues can help clarify their nature, and how to address them.
Accordingly, our aim is to provide a public forum for the exchange of ideas regarding what justice and morality ask of us. We highly value active engagement with a wide audience on the ethical dimensions of contemporary issues.
So please follow us, read and share the posts on social media, and feel free to comment on posts (using the comment box at the bottom of each post). If you have a suggestion for a topic or would like to contribute a guest post on a topical subject in political philosophy (broadly construed), please feel free to get in touch with us at firstname.lastname@example.org.
We very much look forward to this new season, and we hope you do too!
Some theorists argue that contemporary problems such as climate change, sweatshop labour, biodiversity loss, … are New Harms – they are unprecedented problems, and differ in important respects from more familiar harms. Intuitively, this view seems to make sense, but in this post I argue that this view is mistaken.*
As the famous adage holds, we should try to Do More With Less. We’re living in a time in which minimalism has become a movement and to Marie Kondo has become a verb. As we all know, materialism is bad for the planet and people around us, but I will only focus on how self-interest might also be a significant motivator to reduce our materialism, and also give a humble suggestion as to what fundamentally underlies moving to Doing More With Less (or getting even better at it if you’re already on the programme).
by Severin Engelmann and Lisa Herzog*
When the relation between “Facebook” and “democracy” is discussed, the question usually is: what impact does Facebook – as it exists today – have on democratic processes? While this is an urgent and important question, one can also raise a different one: what would it mean to turn Facebook into a democracy, i.e. to govern it democratically? What challenges of institutional design would have to be met for developing meaningful democratic governance structures for Facebook?
The theme of this year’s World Environment Day (5 June 2018) is Beat Plastic Pollution. Plastic pollution is indeed a serious problem, severely affecting animals, humans, and marine ecosystems. Removal of the pollutants that are already in the environment is exceedingly difficult, so we should also ask: How can we avoid plastic and other pollutants entering the environment in the first place?
Abraham Lincoln said: “If slavery is not wrong, then nothing is wrong”. Similarly we could say: “If the abolition of slavery is not an instance of moral progress, then nothing is an instance of moral progress.” The abolition of slavery is the favourite example of philosophers who write about the topic of moral progress. While the existence and the possibility of moral progress are contested, the view that if there were such a thing as moral progress, the abolition of slavery would be an instance of it is not. (By the way, I fully acknowledge that slavery still exists, especially new forms of slavery, which are in some respects even worse than the old forms. But this doesn’t change the fact that the slave trade that we used to have for centuries is now illegal in every country in the world.) Other popular examples of moral progress include the development of a human rights regime, the emancipation of women and the abolition of foot binding. In a previous post, I argued that moral progress is not impossible and cited evolutionary considerations. In this post, I challenge Michelle Moody-Adams’ view of moral progress in social practices as the realization of previously gained moral insights.
As the readers of this blog probably already know, UK-based academics have been on strike for five days over the past two weeks, and the industrial action is likely to escalate further. The current dispute concerns pensions, is quite major, and many good things have been written about it – including, and indeed especially, by other political theorists.
The question I would like to address here has less to do with the specifics of the current dispute and more with a general point that circulates among fellow-academics – and philosophers in particular – nearly every time the possibility of a strike is raised: are we, as comparatively privileged workers, justified in striking to keep and sometimes even improve our privileged status? The point is made in a particularly forceful manner when strike for pay is at stake, but is actually equally relevant to pensions – after all, UK academics are currently striking to defend their current defined benefit pension plan, and the very fact of being in a defined benefit pension scheme (even if one whose conditions have worsened over time) is a rare luxury these days.
Over the last two weeks, I have myself been suspiciously quiet about the fact that I am on strike in many of my daily interactions. This is especially the case with people who might reasonably regard my being on strike as a luxury – such as the carers at my daughter’s nursery, who are on minimum wage, do not get sick pay, and could not even dream of being in a union. That is, I feel self-conscious not only about what I am striking for, but about the very fact of being on strike: just that, in itself, feels like a privilege.
And yet I have little symapathy for the argument that academics should not strike; indeed I believe that too much self-reflection on our relatively privileged status is a display of complacency rather than virtue.
So, why do the comparatively privileged have a claim to strike?
- Because it’s either us or nobody else. The practice of withdrawing labour comes well before the establishment of the right to do so within a framework of labour law: the first strikers were engaging in industrial action at their own risk. Then, at least in Europe, strike has (fortunately) become a right. In so doing, it has come to be perceived as something that requires certain some guarantees to be in place: strong union-friendly legislation, the guarantee that one will not lose one’s job over industrial activity, etc. But as labour standards – after a steady improve over the golden era of the welfare state (apologies for the oversimplification) – have been deteriorating again in OECD countries over the last decades, this right has become less of a universal guarantee and more of a privilege of the few who still enjoy a permanent and secure contract, robust labour guarantees, the luck of working in strongly unionized sector, etc. If you come to see something as a right (and rightly so, don’t get me wrong!), then something is obviously problematic when only some enjoy it, and on arbitrary grounds at that. The question of whether those privileged few should exercise a right which others are deprived of has some prima facie legitimacy. But we are not doing atypical and vulnerable workers any favour by not exercising our right to strike. We are only actively contributing to erasing striking from the toolkit of progressive politics. If the very idea of striking is to stay alive, the last thing to do is tell those who can still strike relatively safely that it is bad taste of them to do so. Of course, we want to find ways of enabling those who are even much more vulnerable than us to engage in industrial action again, and this is a tricky task to say the least – but making industrial action a vestige of the past is certainly not a sensible way of achieving said aim.
- Because the benefits we would be giving up on would exacerbate, not mitigate, inequality. Yes, the demand for a pay increase that reasonably follows the trajectory of growth and inflation, and for keeping a defined benefit pension scheme, are a privilege of the few these days. But we all know perfectly well that we are not being asked to give up on those in order to redistribute down. By refusing to resist, we would only contribute to making inequality steeper.
- Because it is about relational goods. For decades now, academics have been asked again and again to do a little bit more, a little bit better, for a little bit less – and often with no good justification. Whether or not there are workers whose conditions are incomparably worse, this is not a way to treat people in the workplace and ought to be resisted, period.
- Because it is about showing disobedience, defiance and will to fight back. UK universities are increasingly run like businesses, with all the problems that this entails – short termism, disregard for the specific nature of higher education, job insecurity, hierarchy in decision-making, and the treatment of staff as disposable goods being only some of them. Those of us who can still do so without bearing prohibitive costs should simply engage in all the push backs they can. The idea that workers should just shut up, get their heads down, and get s%&t done must encounter resistance.
Are there other reasons why the comparatively privileged should strike? Or are there other, stronger objections to the right of the relatively privileged to strike which deserve a fair hearing?
This is an interview with Isabelle Ferreras, who has just published a book on workplace democracy – to my knowledge, it’s the most detailed argument and proposal for a specific form of workplace democracy that has been provided in recent years. To get a sense of what it is all about, check out the animated trailer at www.firmsaspoliticalentities.net. We asked Isabelle to tell us more about her book, and we are very happy that she immediately agreed to do so.
Q: How did you get interested in the topic of workplace democracy?