Justice Everywhere

a blog about philosophy in public affairs

Category: Children (Page 1 of 2)

Encouraging religious schools to teach good citizens

In this post, Baldwin Wong discusses their recent article in Journal of Applied Philosophy on how religious schools could participate in civic education.


Religious schools, such as the parochial schools affiliated with Christian churches, the cheder of Judaism, and the madrasas of Islam, are common in many democratic societies. These schools are usually established by private religious groups. Their environments are filled with religious symbols and celebrations that impact students’ learning experience. The content of education involves religious classics, theology, and the teaching of the virtues  valued in each faith.

Political liberals have long been worried about the partiality of religious schools. They argue that these schools should be carefully regulated. Otherwise, their partial education may create “ethically servile children” who have an ignorant antipathy toward alternative viewpoints. I agree that religious schools should be regulated, but, in my recent article, I further suggest that some of these schools should be encouraged and subsidized because they are crucial in addressing a problem that a government cannot single-handedly resolve—the reconciliation between faith and justice.

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Free Speech, Cartoons and Anti-Racism

In this post, John Tillson (Liverpool Hope University) discusses a recent case in British news on the use of satirical cartoons in the classroom. 

A teacher at a UK school was recently suspended for showing satirical cartoons depicting the prophet Muhammad during a Religious Education (RE) lesson. Parents protested outside the school in response to the use of the cartoons, and the school’s headteacher apologised saying that their use was inappropriate.

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Introducing Political Philosophy with Public Policy

What is a good way to learn about political philosophy? Plausibly there is a variety of reasonable answers to this question, depending on what and why one wants to know about the subject, and it is some testament to this that there are excellent introductions that focus on the issues, concepts, and key thinkers in the field.

In our recent book – Introducing Political Philosophy: A Policy-Driven Approach – Will Abel, Elizabeth Kahn, Tom Parr, and I offer an approach that focuses on introducing the subject through the lens of public policy.

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Political Philosophy in a Pandemic (Book Announcement)

We have some exciting news to share: the first ever Justice Everywhere book is on its way. Entitled Political Philosophy in a Pandemic: Routes to a More Just Future, it will be published in  print in September by Bloomsbury Academic (pre-order here). We are hoping that the e-book version will be out in the summer. Edited by Fay Niker and Aveek Bhattacharya, two of the convenors of the blog, the idea for the book developed out of the ‘Philosophers’ Rundown on the Coronavirus Crisis’ that we published here in April last year.

Political Philosophy in a Pandemic contains 20 essays on the moral and political implications of COVID-19 and the way governments have responded to it, arranged around five themes: social welfare, economic justice, democratic relations, speech and misinformation and the relationship between justice and crisis. Almost all of the contributors have featured on Justice Everywhere in recent years in form or another, either as authors or interviewees.

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From Armchair to Engaged Philosophy

by Leslie Herman.

Philosophy as a method of study is perceived as detached from reality. When we think of a philosopher, we tend to imagine him (unfortunately, we usually imagine a man) with his books, locked in a room, roaming in a field alone with his thoughts. Traditionally, philosophy is considered as a detached exercise: it is a research process between me, my books and my thoughts; at best, it is considered as an exercise of Socratic dialogue with peers and colleagues. Even in more “engaged” philosophical subdisciplines (political, social, moral philosophy, or ethics), philosophers have tended to work in a vacuum; unencumbered by the contingencies and general messiness of everyday reality, they attempt to find absolute truths about justice, inequality, the good, or society, without looking out the window to see what justice, inequality, the good or society are in real life.

While there are, indeed, benefits to armchair philosophising, I want here to briefly explore its limitations, and to encourage the use of an alternative philosophical method, especially when working on topics or issues that are relevant to our society, our political system, and our understanding of justice. Namely, I want to encourage direct engagement with our subjects of research, not only as sources of information, but as structural contributors to the development of our research projects and its priorities.

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From the Vault: Journal of Applied Philosophy

While Justice Everywhere takes a break over the summer, we recall some of the highlights from our 2019-2020 season. This post focuses on the launch of our collaboration with the Journal of Applied Philosophy.

In 2019-20, Justice Everywhere began a collaboration with the Journal of Applied Philosophy. The journal is a unique forum that publishes philosophical analysis of problems of practical concern, and several of its authors post accessible summaries of their work on Justice Everywhere. These posts draw on diverse theoretical viewpoints and bring them to bear on a broad spectrum of issues, ranging from the environment and immigration to economics, parenting, and punishment.

For a full list of these posts, visit the journal’s author page. For a flavour of the range, you might read:

Stay tuned for even more from this collaboration in our 2020-21 season!

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Justice Everywhere will return in full swing on 7th September with fresh weekly posts by our cooperative of regular authors. 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 justice.everywhere.blog@gmail.com.

What (if anything) is wrong with child labour?

Looking at Lewis Hine’s photographic chronicles of working children in the United States (see video above) gives me a particularly conflicting feeling. While his pictures provide a surprisingly sensitive, personal, and even sweet approximation to the life and plights of the children he snapped, I cannot help but feel discomforted by the reality he is portraying. Personally, I think that my discomfort when looking at these pictures lies in the tension between, on the one hand, the moral reflexes that inevitably pop-up, telling me how wrong the condition of these children is; and, on the other hand, the sensation that many of these children seem absolutely comfortable and at ease (maybe even happy?) with their working life.

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Climate Change, Family Size, and Upbringing

In this post, Fay Niker interviews Dr Elizabeth Cripps (University of Edinburgh) about her recent work at the intersection of two themes we write about a lot on Justice Everywhere, namely, climate justice and the ethics and politic of children and upbringing.

Fay Niker [FN]: Recently, you’ve been thinking about a particular dimension of the question about the duties to reduce carbon emissions in the era of (impending) “climate crisis”. Can you tell us about this dimension, and how you came to be interested in it?

Elizabeth Cripps [EC]: Having kids is the biggest contribution most of us make to increasing greenhouse gas (GHG) emissions, so the question naturally arises of whether, as individuals and couples, we should be having small families, or no children at all. I’ve written on individual climate justice duties and on population and global justice – plus I’m a parent myself – so it was natural for me to be drawn to this area.

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The Potential Mediating Role of the Artificial Womb

On May 6th, I published a post about the artificial womb and its potential role for promoting gender justice. I keep thinking about this technology, and since there is more and more ethical discussion about it, I want to address it again, this time from the point of view of mediation theory and in an attempt to anticipate the potential mediating role of this technology. According to mediation theory, technology mediates how humans perceive and act in the world. The Dutch philosopher Peter-Paul Verbeek has extended this post-phenomenological approach, which has been developed by Don Ihde, to the realm of ethics. Verbeek sees technology as being intrinsically involved in moral decision-making. Technology mediates our moral perceptions and actions. Moral agency is not something exclusively human, but a “hybrid affair”. Moral actions and decisions “take place in complex and intricate connections between humans and things”. Verbeek illustrates technology’s mediating role by means of the example of obstetric ultrasound. I shall apply the idea of the technological mediation of morality to the artificial womb and discuss some ways in which that technology could play a mediating role in morality.

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Why Two Parents Rather than One or Five?

In this post, Kalle Grill discusses his recent article in Journal of Applied Philosophy on how many parents there should be in a family.


Engaged parenting is hard work. That is one reason most of us prefer to have a co-parent. But why stop at one? As I argue in a recent article, I don’t think there is a good and general answer to that question. Some people are committed to an existing two-parent family, or to starting one, but there is no reason why society should endorse that family form as a norm.

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