Justice,Efficiency, and the New Public Management

In this article I aim to explore the link between two normative values, namely justice and efficiency, and the New Public Management approach. In pursuing this task I offer several critical arguments against some of the recent justice‐based objections levied against New Public Management by David Arellano‐Gault. I claim that Arellano‐Gault's account of the relation between justice and the New Public Management is seriously undermined by two conceptual flaws: (1) a conflation of right‐libertarianism, utilitarianism, and desert theories of justice and (2) a conflation of the technical/productive sense of efficiency with the social/distributive sense. Furthermore, I maintain that even when the different theories of justice and the different senses of efficiency are properly delineated, the case for necessarily linking NPM to a particular theory of justice is markedly unconvincing.     

Democratic justice and contractarian injustice

This paper places Weale’s theory in its historical context, clarifying the dispute between Brian Barry’s justice as impartiality and David Gauthier’s justice as mutual advantage. Contra Weale, who argues that justice can involve both mutual advantage and impartiality, this paper suggests that impartiality and mutual advantage are incompatible, and that Barry’s position is preferable to Gauthier’s. Three specific issues will be addressed: First, Weale’s theory of democratic justice includes an account of injustice which is unpersuasive. Secondly, deliberative democracy does not only require equality of power, as Weale suggests, but also material (economic) equality. Thirdly, Weale’s claim that workers should be allowed to keep the full fruits of their labour is questionable.     

Getting to justice?

This article addresses whether Albert Weale’s view in Democratic Justice and the Social Contract (OUP 2013) fits into one of two strands of social contract traditions, and how his account stands up to critics. He claims to stand in the contractarian tradition, which seeks to justify normative principles of justice from non-moral premises. The alternative is the contractualist tradition which assumes that individuals are also motivated by other-regarding moral considerations. The aim of the latter theories is often limited to systematise and specify vague and contested normative judgements concerning shared institutions. There are tensions in Weale’s account as to whether it addresses the question of concern to contractarians or rather that of contractualists. A second challenge concerns Weale’s attempt to extrapolate principles of justice from common property resource regimes within the basic structure of society to that basic structure of a ‘great society’ itself. The impact of the basic structure on individuals is so pervasive that the principle Weale proposes seems misapplied. A claim to the marginal product in complex modes of production supplemented by a social insurance scheme says little about the distributive principles for assessing how the basic structure as a whole should engender the distribution of marginal products among us.     

The Naturalistic Side of Hegel’s Pragmatism

Abstract

This paper contrasts the Hegelianism of contemporary neo-pragmatism (Brandom) and the Hegelianism of classical pragmatism as it has been reassessed in contemporary Deweyan scholarship. Drawing on Dewey’s interpretation of Hegel, this paper argues that Hegel’s theory of the spirit is in many aspects more akin to Dewey’s pragmatism than Brandom’s. The first part compares Dewey’s pragmatism with Hegel’s conceptions of experience and the theory/practice relation. The second part compares Dewey’s naturalism with Hegel’s theory of the relation between nature and spirit.     

On Sen on comparative justice

Against scepticism from thinkers including John Rawls and Thomas Nagel about the appropriateness of justice as the concept through which global ethical concerns should be approached, Amartya Sen argues that the problem lies not with the idea of justice, but with a particular approach to thinking of justice, namely a transcendental approach. In its stead Sen is determined to offer an alternative systematic theory of justice, namely a comparative approach, as a more promising foundation for a theory of ‘global justice.’ But in the end Sen offers no such thing. He does not develop a theory of justice and this is all to the good; for if values are plural in the way Sen suggests, then justice is not a master idea but one value among many, and it should be neither the first virtue of social institutions, nor the notion that frames all our reflections on ethical and political life.     

How practices do not matter

Abstract

In his most recent work, Sangiovanni has retreated from his stronger claims about practice-dependence. Instead of claiming that principles of justice must be practice-dependent, he now expresses his claim in a modal form, arguing that there are several ways in which practices may matter. While merely mapping out the logical space of possibilities seems to look like a modest ambition, the conditions for when practices do matter according to Sangiovanni’s analysis are easily met in actuality. Consequently, if he is right, the practice-dependent approach covers a significant number of political theories. Sangiovanni’s main claim is that higher-level principles with an open texture, which include most higher-level principles in political philosophy, justify a practice-dependent method in the form of a mode of application called ‘mediated deduction,’ according to which a thoroughgoing investigation is made of the nature of the target practice. Our task in this paper is to reject this claim. This is done in two steps. First, we question Sangiovanni’s distinction between instrumental application and mediated deduction, arguing that it remains unclear whether it marks out two sufficiently distinct ‘modes’ to do any theoretical work. Second, we argue that the practice-dependent method is not required even if two such modes are established.     

From permanent employment to massive lay-offs: the political economy of ‘transitional unemployment’ in urban China (1993–8)

Abstract

The idea that economic activities may be described and studied as ‘embedded’ in social relations has been central to much debate in recent economic sociology. The present paper analyses legal struggles over the status of begging in US law and argues that conflicting rhetorical accounts of begging illustrate social actors’ efforts to articulate the interconnectedness of their social world, including the ways in which economic practices are embedded in their social and institutional contexts. The paper thus suggests that embeddedness is not just something identified by social researchers, but also a problem faced by social actors as they try to understand the socio-economic order in which they live and act. By arguing for or against the claim that begging is simultaneously an economic action and the exercise of the right to freedom of expression, the voices in this debate attempted to affect the future of this marginal economic activity.     

Critical Theory,Democratic Justice and Globalisation

Abstract

One way of providing a focus for critical theory today is to articulate those substantive and robust norms of egalitarian justice that would appear to be presupposed by the idea of a republican and democratic constitutional order. It is suggested here that democratic justice requires the equalisation of effective communicative freedom among all structurally constituted social groups (SCSGs) and that this will have far-reaching implications that entail the deconstruction of all social hierarchies in both domestic and global orders. This argument is presented in three sections. The first defends the focus on groups rather than individuals in theorising democratic justice. The second intervenes critically in contemporary debates surrounding the theoretical relation between various aspects of justice including the demands of redistribution, recognition and political empowerment. The third turns to the challenges for critical theory presented by a complex and multifaceted process of globalisation and it defends a qualified form of cosmopolitanism and high lights the need for a radical democratisation of the international order.     

The limits of analogy: comparing Islamophobia and antisemitism

ABSTRACT

The predicament faced by Muslims today, either in the United Kingdom specifically or in the West more generally, is often compared with the predicament faced by Jews at some point in the past. Muslims, it is suggested, are the new Jews. Klug's article homes in on one element in this view, the claim that Islamophobia is the new antisemitism, and considers the analogy between them. An introductory section sketches the political context, after which Klug focuses on logical or conceptual issues. The two middle sections contain the core of the analysis: consideration of the two terms ‘antisemitism’ and ‘Islamophobia’ in relation to the concepts they denote, followed by an examination of the concepts as such. Certain conclusions are drawn about both their general logic and their specific logics. The final section returns to the political context and, via critique of a thesis put forward by Matti Bunzl, discusses the uses of the analogy. Klug argues that the question we need to ask is not ‘Are Islamophobia and antisemitism analogous?’ but ‘What is the analogy worth?’ The value of the analogy lies in the light it sheds on the social and political realities that confront us in the here and now. Does it illuminate more than it obscures? These things are a matter of judgement. Klug leans towards asserting an analogy between antisemitism in the past and Islamophobia in the present, within limits.     

The myth of social capital in community development

Abstract

This article argues that contemporary interest in social capital by community development theorists, funders, and practitioners is misguided and needs to be thoroughly rethought. It argues that social capital, as understood by Robert Putnam and people influenced by his work, is a fundamentally flawed concept because it fails to understand issues of power in the production of communities and because it is divorced from economic capital. Therefore, community development practice based on this understanding of social capital is, and will continue to be, similarly flawed.

The article further argues that instead of Putnam's understanding of social capital, community development practice would be better served by returning to the way the concept was used by Glenn Loury and Pierre Bourdieu and concludes with a discussion of how these alternative theories of social capital can be realized in community development practice.     

The political value of languages

A theory of linguistic justice needs to take into account the three distinct values of language as a medium for communication, as a source of individual identity and as an instrument for political self-government. Doing so would undermine Van Parijs’ claim that political borders and peoples should be downgraded to a purely instrumental role for purposes of social justice. But it would widen the scope of egalitarian global justice by including a universal right of individuals to membership self-governing polities and it could provide more solid theoretical foundations for his defence of coercive territorial language regimes.     

‘Democratic Socialism’ and the Concept of (Post)Capitalism

This article explores the ‘democratic socialism’ being proposed by new left movements on either side of the Atlantic, and evaluates its claim to be a form of anti- or postcapitalism. It argues that in the democratic socialist worldview, the line between capitalism and socialism rests on the balance of power between workers and capitalists in the economic sphere. While traditional social democracy seeks to redistribute wealth but leaves relations between workers and capitalists within firms untouched, democratic socialism seeks to abolish private property in the economic sphere. Production is controlled democratically by the workers themselves, in league with a workers’ state. The article critically appraises the claim that such a scenario constitutes a form of postcapitalism. Drawing on the work of critical Marxists such as Moishe Postone, it argues that capitalism is not primarily defined by private property relations in the economic sphere, but rather the peculiar social form of capitalist labour. Unlike in pre-capitalist societies, for labour in capitalism to secure a continued basis on which to reproduce the means of subsistence, it must be socially validated as ‘value-producing’. The criteria for value validation is not set in the workplace, or within a single nation state, but rather on the world market. The article concludes that, for all its merits, the democratisation of workplaces does not overcome the need for this social validation, but rather constitutes an alternative form of managing the process of production in this context. As such, democratic socialism, like social democracy, remains susceptible to the same imperatives and crises as other forms of capitalist production, and so cannot be said to constitute a form of ‘postcapitalism’.     

Reconciliation Arguments in John Rawls’s Political Philosophy

Abstract

Recently debates about the worth of “ideal theory” have directed attention to the functions that an account of a perfectly just society can serve. One function is that of “reconciliation”: learning that a seemingly undesirable feature of the social world would exist even in the perfectly just society can show us the value that it has in the present as well. John Rawls has emphasized reconciliation as among the roles of political philosophy. For instance, Rawls claims that his theory of justice can reconcile us to the pluralism of liberal democracies. In this essay, I argue that Rawls’s political theory also can reconcile the inhabitants of liberal democratic societies to the fact that such societies may be cognitively confusing on account of their complexity. Then I contend that Rawls’s work offers valuable theoretical resources for analysing a society’s transparency or lack thereof.     

Had we but world enough,and time: integrating the dimensions of global justice

Requirements for a decent life are to be found in the dimensions both of human time and ecological space. While the latter has attracted attention from some global justice theorists, the former is a comparably neglected matter. This paper aims to integrate temporal and ecological perspectives in order to provide an enriched conceptual framework for grasping what global justice means today. We begin by showing that while contemporary political philosophy tends to assume a somewhat undifferentiated conception of time, treating temporal justice as a future-oriented concern distinct from issues of intra-generational justice, there are richer understandings to be found in some influential schools of critical social theory. Drawing then, particularly, on Alf Hornborg’s theory of ‘unequal exchange of time and space’, and supplementing this with insights from David Harvey, we analyse three ways in which disadvantage can be perpetrated in the dimension of time. We then show how those categories of temporal disadvantage broadly correspond with the three basic rights identified by Henry Shue. On this basis, we claim there is a strong argument for regarding temporality as an integral aspect of global justice here and now, for the generation already – although too often precariously – living.     

Contested Governance: Understanding Justice Interventions in Post-Qadhafi Libya

ABSTRACT

This contribution reflects upon the nexus between transitional justice and peacebuilding through a study of how transitional justice practices in post-Qadhafi Libya interacted with broader efforts to establish governance institutions in the aftermath of Libya’s 2011 armed conflict. It argues that dominant practices of transitional justice, promoted by external actors, prescribed narrow state-centric justice interventions that were ill-suited for a polity in which the state was highly contested. In fact, transitional justice proved divisive in Libya because attempts to project state-centric liberal justice practices were limited by their targeting of weak institutions that lacked local legitimacy and their inability to reconcile alternative normative frameworks that challenge the modern state. In addition, the weakness of Libya’s state institutions allowed thuwwar, or revolutionary armed groups, to dictate an exclusionary form of justice known as political isolation. Drawn from fieldwork conducted in Libya, this contribution provides lessons for both peacebuilding and transitional justice practice that call for a rethinking of teleological notions of transition and greater engagement with notions and concepts that fall outside dominant practices.     

Source Strategies and Media Audiences

ABSTRACT

This article argues for a particular approach to the relationship between the production and reception of mass media, using as a key the theory of targeting and its application in elements of the political marketing mix: media relations and news management. In particular, two case studies show that in this context very fine-tuned targeting is normal and that the details of conjuncture are crucial. The implications of this form of targeting for the understanding of media audiences are spelt out through a critique of certain approaches to the audience: audience measurement, agenda-setting and framing theory, ‘active audience’ theories, and targeting as practised in media buying and programming. On the basis of these case studies and critiques, it suggests that this category of targeted audiences has characteristics whose relevance to analysis of the production/reception relationship has gone unrecognised, and that to this extent the theory of this relationship needs to be re-cast.     

Distributive Justice and the Politics of Difference

Abstract

This essay identifies a point of convergence between economically oriented, distributive approaches to social justice and culturally oriented, identitarian ones. The primary problem of difference politics, I claim, is insuring that disadvantaged groups have equal abilities to participate in the social processes that construct and value identities. I argue that this is best accomplished through a conception of equality promoting human agency in both the cultural and economic spheres.     

Property without authority? Between natural law and the Kantian state

ABSTRACT

In Territorial Sovereignty, Anna Stilz seeks to combine a Kant-inspired moral justification of the state with a natural law-inspired account of ‘foundational title’. The aim of my essay is to show that the contrasting ways in which these two frameworks conceptualize the relation between property (or rights over objects more generally) and authority lead to tensions on two levels of Stilz’s own argument. Concerning individuals’ occupation of land, the question is why some rights over objects can be acquired pre-politically (i.e. occupancy rights), while others cannot (i.e. property rights). And concerning states’ claims over territory, it is unclear whether state entrance basically ‘absorbs’ our political obligations, or whether states have a duty of justice to establish more ambitious (and possibly coercive) forms of global government. The underlying question is whether, or to what extent, Stilz remains committed to Kant’s unconditional justification of territorial sovereignty and, if so, how the very idea of natural rights (over objects in particular) can be made to fit into such an account.