Justice as Fairness: A Restatement

by John Rawls

Book Overview

This book originated as lectures for a course on political philosophy that Rawls taught regularly at Harvard in the 1980s. In time the lectures became a restatement of his theory of justice as fairness, revised in light of his more recent papers and his treatise Political Liberalism (1993). As Rawls writes in the preface, the restatement presents "in one place an account of justice as fairness as I now see it, drawing on all my previous]...

• Format: Paperback
• Language: English
• ISBN: 0674005112
• ISBN13: 9780674005112
• Release Date: May 2001
• Publisher: Belknap Press
• Length: 240 Pages
• Weight: 0.70 lbs.
• Dimensions: 0.6" x 6.1" x 9.2"

Customer Reviews

Good follow up book

This book is a good follow up to Justice as Fairness. It clarifies some issues and restates some others. This is a must have for any ethics library.

A great work of political philosophy

Rawls has done a marvelous job condensing the theory first presented in his massive A Theory of Justice into 200 lucid, succint, beautifully-argued pages.Since the work is essentially a restatement, any review must take into account the effectiveness of that which was restated. For this, I would like to mention one area that Rawls ammended; subsequently, I would like to comment on how this change provided a complete new hermeneutical framework for the book. At its core, the theory proposed by Rawls is based on a Kantian understanding of human persons and human freedom. Any familiar with Kant's political philosophy will remember the concept of the 'transcendental self', the self that is so completely free of human encumberances and entanglements that he is actually and literally free. This person literally has an autonomous free will and consequently has the capacity to be completely self-legislating. This is, of course, necessary if a person is to abide by the categorical imperative. Kant believes that a person cannot be free unless his will--his capacity to choose--is grounded in something pre-empirical. Rawls seems to believe this too. However, he understands that the idea of the 'trascendental self' is so shrouded in the obscurity of German Idealism as to be unhelpful for the average person. So, he sets out to bring the self to the earth and give it an imaginable, even a empirical, basis. And this is the function of the original position: to bring Kant's 'transcendental self' to the earth and provide a basis for it. This should be kept in mind throughout the reading.While I enoyed the book thoroughly, I have a number of issues. First, Rawls himself says that the work can be read independent of any prior knowledge, and I take this to be true. Nonetheless, reading Justice as Fairness without preliminary familiarity with A Theory of Justice is bound to make the reading considerably more difficult. The reasons for this are many, the most notable being that Justice as Fairness is a restatement of a theory presented in an earlier work. Its job, essentially, is to fill gaps, answer arguments, and provide clarification that lacked in the original version (not to be confused with the 'original position'). While Rawls alludes to the problems he intends to fix, it's almost impossible to fully grasp without a cursory understanding of A Theory of Justice.In sum, the work is an excellent piece of analytical philosophy, one that is sure to be around for a while. Nonetheless, I would encourage anyone ready to dig into it to to read--or at least become familiar with--A Theory of Justice.Adam Glover

Culmination of a half century's work on political philosophy

Whether one agrees or disagrees with Rawls' theory of justice, almost all contemporary moral and political philosophy takes place in its shadow. If not for A Theory of Justice, generations of grad students would still indulge in tired debates over the meaning of Kant's categorical imperative and whether analytic philosophy merely defines the words we use to talk about philosophy. Luckily, this was not the case and we now have this book that expresses the most refined exposition of Rawls' views on justice to date. Attempting to address the criticisms leveled by Sandel, Walzer, Habermas, and others at his initial theory, Justice as Fairness integrates the concepts of "reasonable pluralism" and "stability for the right reasons" (the core concerns of Political Liberalism, although not in those words) articulated in articles scattered throughout journals over a span of three decades with the comprehensive philosophical doctrine in A Theory of Justice. Whether he succeeds in fully rebutting their objections is certainly up for debate, but Justice as Fairness should be essential reading for anybody interested in the philosophical underpinnings of a liberal, property-owning democracy.That said, I would agree with the previous reviewer that a reader should at least be conversant in Rawls' ethical theory as described in A Theory of Justice to get the most out of this book. However, to those uninterested in the evolution of his thought and how its shortcomings have been repaired, Justice as Fairness is still a momentous work and will probably be used in introduction to ethics or political philosophy classes everywhere.An obligatory note, since another reviewer is certain to mention Nozick: Nozick eventually became convinced that the Lockean proviso of justice in acquisitional holdings did not possess the requisite stability that would ensure that liberties owed to free and equal persons would be preserved and recanted some of the conclusions in Anarchy, Utopia, and State. As for Hayek's brilliant works, nobody seriously disagrees with his thesis that central economic planning leads inevitably to abuses as state oversteps individual liberties and that the mechanism of prices in a free market is the best aggregator and distributor of preferences. I just don't see what this has to do with libertarianism. Hayek is too fine a thinker to be shoehorned into such a confining box.

Profound

Rawls set himself the difficult task of accomplishing for political philosophy what Kant attempted for moral philosophy; developing a systematic logical rationale for an intuitively attactive body of thought that raises this body of thought to new levels. Kant attempted to find a rational basis for the Pietist Christian ethics that he grew up with; Rawls attempts to find a rational basis for modern democratic polities. Both Kant and Rawls struggle not merely to rationalize existing arrangements and beliefs but to extract the best features of these intuitively attractive systems, to place these features on coherent and rational foundations, and to logically derive important new features of these systems from the described foundations. Rawls made this project his life's work. His output includes his magisterial 1971 book, A Theory of Justice, which set out most of the basis of his theory, the subsequent Political Liberalism, which introduced important qualifications into his scheme, and a large number of essays. Justice as Fairness is an attempt to summarize his views at the end of his remarkably productive career. This book is the best way available to enter Rawls's work in its final state. Having said that, I have to acknowledge some substantial drawbacks of Justice as Fairness. Rawls is not a gifted writer and this book derives to a large extent from lecture notes from one of his courses. Rawls has apparently been ill in recent years and this book was not completed by him. This is doubly unfortunate because Rawls's extended thoughts on some the issues discussed would be worth reading. The last couple of sections of the book are relatively sketchy, reflecting his inability to flesh them out. Since this book is an effort to abstract thousands of pages of prior writing, it is still rather dense. Still, because of the importance of Rawls's ideas, this book is very welcome and the reading public owes a debt of gratitude to Erin Kelly, the editor of this book.Rawls espouses an ingenious social contract theory, an intellectual device in which we are asked to imagine the basis for government behind a "veil of ignorance". This "original position' prevents us from knowing what our position would be in the new regime or even from knowing what our native endowments (intelligence, heatlth, etc.) would be. In this situation, Rawls proposes that we would rationally proceed to developing a society where certain civil and property rights are guaranteed and have priority, where basic institutions are constructed to permit equal opportunity and certain minimum guarantees for education, health care, and economic support. Rawls construes his system as requiring the development of a "property owning democracy" in which basic institutions are constructed to prevent the development of large concentrations of wealth and political power. Rawls' system does not ban inequality but he insists on the existence of the difference principle, a rule that structu

Second time around

Exactly a year later and after a second reading, I'm happy to revise my two star signal that this book might not stand alone. I'm now happy to give it the full praise it deserves. Rawls is a rigorous, systematic thinker who demands a focused and patient reader with a copious memory. Nevertheless, this restatement of pathbreaking earlier work sets a model for generous consideration and cogent response to the best objections raised over three decades by the most competent critics any author could desire. If you only have time to read one book by the foremost political philosopher of our time, read this one several times.