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Social justice: an ideal, forever beyond our grasp; or one of many practical possibilities? More than a matter of intellectual discourse, the idea of justice plays a real role in how―and how well―people live. And in this book the distinguished scholar Amartya Sen offers a powerful critique of the theory of social justice that, in its grip on social and political thinking, has long left practical realities far behind.
The transcendental theory of justice, the subject of Sen’s analysis, flourished in the Enlightenment and has proponents among some of the most distinguished philosophers of our day; it is concerned with identifying perfectly just social arrangements, defining the nature of the perfectly just society. The approach Sen favors, on the other hand, focuses on the comparative judgments of what is “more” or “less” just, and on the comparative merits of the different societies that actually emerge from certain institutions and social interactions.
At the heart of Sen’s argument is a respect for reasoned differences in our understanding of what a “just society” really is. People of different persuasions―for example, utilitarians, economic egalitarians, labor right theorists, no�-nonsense libertarians―might each reasonably see a clear and straightforward resolution to questions of justice; and yet, these clear and straightforward resolutions would be completely different. In light of this, Sen argues for a comparative perspective on justice that can guide us in the choice between alternatives that we inevitably face.
- Sales Rank: #88116 in Books
- Published on: 2011-05-31
- Released on: 2011-04-04
- Original language: English
- Number of items: 1
- Dimensions: 9.22" h x 1.18" w x 6.18" l, 1.18 pounds
- Binding: Paperback
- 496 pages
Review
The most important contribution to the subject since John Rawls' A Theory of Justice. Sen argues that what we urgently need in our troubled world is not a theory of an ideally just state, but a theory that can yield judgments as to comparative justice, judgments that tell us when and why we are moving closer to or farther away from realizing justice in the present globalized world. (Hilary Putnam, Harvard University)
In lucid and vigorous prose, The Idea of Justice gives us a political philosophy that is dedicated to the reduction of injustice on Earth rather than to the creation of ideally just castles in the air. Amartya Sen brings political philosophy face to face with human aspiration and human deprivation in the real world, to whose improvement he has devoted his intellectual life. (G. A. Cohen, University of Oxford)
A major critical analysis and synthesis. Sen's inclusive approach transcends the many important scholars and viewpoints that he analyzes. The Idea of Justice presents a set of considerations on justice of importance to both the academic community and to the world of policy formation. (Kenneth Arrow, Nobel Laureate in Economics, Stanford University)
Few contemporary thinkers have had as much direct impact on world affairs as Amartya Sen/author. Wonderfully lucid. An invaluable compass for all those who fight injustice around the world. (Philippe Van Parijs, Louvain University)
In the courtliest of tones, Mr. Sen charges John Rawls, an American philosopher who died in 2002, with sending political thinkers up a tortuous blind alley. The Rawlsian project of trying to describe ideally just institutions is a distracting and ultimately fruitless way to think about social injustice, Mr. Sen complains. Such a spirited attack against possibly the most influential English-speaking political philosopher of the past 100 years will alone excite attention. The Idea of Justice serves also as a commanding summation of Mr. Sen's own work on economic reasoning and on the elements and measurement of human well-being...Mr. Sen writes with dry wit, a feel for history and a relaxed cosmopolitanism...The Idea of Justice is a feast...Nobody can reasonably complain any longer that they do not see how the parts of Mr. Sen's grand enterprise fit together...Mr. Sen ends, suitably, with democracy. It can take many institutional forms, he says. But none succeeds without open debate about values and principles. To that vital element in public reason, as he calls it, The Idea of Justice is a contribution of the highest rank. (The Economist 2009-08-06)
[Sen's] magnum opus on a line of work he's long addressed and now thoroughly re-examines: justice theory...In repeatedly bringing back into the discussion Adam Smith's Theory of Moral Sentiments, Sen signals the need for justice theory to reconnect to realistic human psychology, not the phony formal rationalism that infects modern economics or the for-sake-of-argument altruism that anchors Rawls's project. (Carlin Romano Chronicle of Higher Education 2009-09-14)
An original contribution to political philosophy. (Adam Kirsch City Journal 2009-09-11)
Sen's whole book is a cornucopia of commonsense humane advice combined with analytical insight, and far wiser than those thinkers who try to derive all their recommendations from one usually questionable overriding value. (Samuel Brittan Financial Times 2009-09-04)
In this intricate, endlessly thought-provoking book, Sen brings the full force of his formidable mind and his moral sense to show how specific questions--of chronic malnourishment, ill-health, demographic gender imbalance--must be analysed in terms of justice. Doing something about them is not a discretionary matter--it is a requirement of being human. Sen is the most sophisticated intellectual campaigner of our times--his arguments have shaped not just academic disciplines but the policies of governments and of global institutions like the World Bank. (Sunil Khilnani Financial Times online 2009-07-25)
Polymathic brilliance among scholars is now generally agreed to be a thing of the past. The advance of knowledge means that providing intellectual leadership in economics, political theory and philosophy, as John Stuart Mill did, is not possible...But someone forgot to tell all this to Amartya Sen. (Richard Reeves Sunday Times 2009-09-26)
[A] majestic book... Reading The Idea of Justice is like attending a master class in practical reasoning. You can't help noticing you are engaging with a great, deeply pluralistic, mind...This is a monumental work. (Ziauddin Sardar The Independent 2009-08-21)
Sen has given us a magisterial treatment of a moral and philosophical problem which touches us from the cradle to the grave. The work bids to replace John Rawls and his predecessors back to Hobbes and Locke as the model and paragon of theoretical analysis on the idea of justice...A compelling read. (Bill McSweeney Irish Times 2009-08-15)
I depart feeling challenged, invigorated, and questioning after my encounter with one of the most remarkable thinkers alive today. (Sholto Byrnes The Independent 2009-07-19)
This is an essential book; it sums up and extends the contributions of one of the world's leading thinkers about justice. (David Gordon Library Journal 2009-10-15)
Sen is one of the great thinkers of our era, and his writings range from discursive and luminous interventions on great modern questions, such as identity and famine, to major complex works on political philosophy. At a moment when many are wondering whether there couldn't be a better world than that preceding the credit crunch, and better lives to be led, Sen is publishing...The Idea of Justice, an attempt to construct a new way of understanding what a more just world might be like...If a public intellectual is defined by his or her capacity to bridge the worlds of pure ideas and the most far-reaching policies, Sen has few rivals... Sen's revolutionary idea is that of capability, the capacity that people have for living and choosing how to live a good life. A good idea of justice concerns enhancing capability. (David Aaronovitch The Times 2009-07-04)
Characteristically clear and powerful...This book is a distillation of so much that has come to be associated with Sen, and reading these new formulations is truly humbling. The intellectual clarity, the ability to create conceptually innovative distinctions, the broad range of historical learning from sources across the world, the powerful use of examples, but perhaps most importantly, the deep humanity and faith in a certain form of non-utopian progress all vividly shine through. (Pratap Bhanu Mehta Outlook 2009-08-12)
[Sen's] book quite radically attempts to shift the grounds of the conversation [about justice] altogether. It seeks to provide a counter-framework rather than a counter-theory. And this is only one of its many admirable ambitions...The repudiation of the economicist account of life is one of this book's most valuable achievements...The spectacle of an economist rejecting a purely economic understanding of the individual is delightful to behold. And this wise and deep position--focusing on a comparative, results-oriented approach, which is measured by the actual capabilities that it offers human beings--is not based on Sen's arguments alone, important and penetrating as they are. His position expresses also a larger sensibility that is anchored in his exceptional range of thought and his lifelong commitments. Besides what he describes as his love affair with philosophy, he is a world-renowned economist and one of the greatest public intellectuals of India, who has been a leading voice for social and economic reforms, breaking new ground in the analysis of gender inequality, famine, and illiteracy. Sen's range is amazing. His intimacy with the Hindu, Buddhist, and Muslim cultures of India, which is beautifully woven into the book, gives him access to a far greater range of argumentation and reasoning than is common among philosophers who were educated exclusively in the Western analytical tradition. His knowledge of this vast cultural history, and his profound respect for it, is an important source of Sen's humility in recognizing the essential plurality of legitimate claims--in rejecting any sort of monism in the life of the mind...His work--in its simultaneous affirmation of the universal and the particular--serves as an eloquent and humane testimony to the power of reason, which respects (when it is honest and attends to the integrity of its arguments) the multiplicity of voices and traditions. Reason seeks truth wherever it may be found, and so, like the author of this genuinely important book, it travels widely, and may find support near and far. (Moshe Halbertal New Republic 2009-12-02)
Clearly the place to start for ascertaining how [Sen's] views fit together into a unique and inspiring position on justice. (Samuel Moyn The Nation 2009-11-18)
Sen's stimulating and eloquent new work is in some ways a commentary on Rawls, but its refinements give his arguments greater applicability. (New Yorker 2009-12-07)
The Idea of Justice is...grand in the best sense of the word, taking on difficult subjects, and respectfully following centuries of philosophical debate while imaginatively rethinking them...[It] will undoubtedly set many future agendas for social research...The Idea of Justice marries economic and political analysis to moral reasoning, and this is among the most important elements of this volume...The Idea of Justice transcends political convention, expansively and elegantly. Read it front to back as a logical rethinking of classical political theory; read it back to front as an agenda of pressing, shared concerns. Either way, this is a volume worth its considerable weight and length. In an era typified by increasingly contentious politics, violent challenges to states and societies, and elusive (and often ignored) norms for global political engagement, The Idea of Justice is a call for civility in the best sense of the word, and a model of gracious intellectual engagement. (Paula Newberg Globe and Mail 2009-10-24)
The must-read of 2009 is The Idea of Justice. (Christopher Lee The Scotsman 2009-12-05)
Sen's magisterial critique of the dominant mode of liberal political philosophy, which chases after the chimera of an ideally just society rather than identifying existing injustices, confirmed him as the English--speaking world's pre--eminent public intellectual. By 2009, leading politicians from all sides were falling over themselves to claim Sen as their own. (New Statesman 2009-12-10)
In The Idea of Justice Sen orchestrates his many contributions and achievements into a distinctive position on justice...How the current revival of political philosophy will influence future generations is impossible to predict. But it's a safe bet that the debates will be of world-historical importance, and that Sen's ideas about justice, social choice theory, and the capabilities approach to assessing well-being will make a crucial contribution to them. (Samuel Freeman New York Review of Books 2010-10-14)
About the Author
Amartya Sen, winner of the 1998 Nobel Prize in Economics, is Lamont University Professor at Harvard University.
Most helpful customer reviews
46 of 48 people found the following review helpful.
The Idea of Justice
By Adnan M. S. Fakir
Within the past month I was lucky enough to be able to meet with Amartya Sen thrice; at a conference, at a discussion and signing of his new book "The Idea of Justice," and at a dinner where I was honored to be able to hold a long discussion with him. Here I will draw on my understanding of him and his subject to give a brief review of his new book, "The Idea of Justice."
One of the carried misconceptions that I would like to point out in the beginning is that Sen is not a quote-and-quote hard boiled economist. Rather he is more of a philosopher of economic thought. As such most of his work carries inherent philosophies which can shake off the first readers. "The Idea of Justice" is entirely a building of philosophical ideologies as he draws on economic reasoning, current policies, laws and politics. One of the introductory examples Sen provides involves taking three kids and a flute. Anne says the flute should be given to her because she is the only one who knows how to play it. Bob says the flute should be handed to him as he is so poor he has no toys to play with. Carla says the flute is hers because it is the fruit of her own labor. How do we decide between these three legitimate claims?
Sen argues that with the current system which follows policies and laws based on a search of a "just society" as put forth by English Enlightenment Philosopher Thomas Hobbes and followed on by John Locke, Jean-Jacques Rousseau, Immanuel Kant and the contemporary most influential figure John Rawls (thereby often being referred to as the Rawlsian project; much of Sen's critique is towards Rawls' 1971 book, "A Theory of Justice"), there is no arrangement that can help us resolve this dispute in a universally accepted just manner. What really enables us to resolve the dispute between the three children is the value we attach to the pursuit of human fulfillment, removal of poverty, and the entitlement to enjoy the products of one's own labor.
Who gets the flute depends on your philosophy of justice. Bob, the poorest, will have the immediate support of the economic egalitarian. The libertarian would opt for Carla. The utilitarian hedonist will bicker a bit but will eventually settle for Anne because she will get the maximum pleasure, as she can actually play the instrument. While all three decisions are based on rational arguments and correct within their own perspective, they lead to totally different resolutions.
The current system, Sen argues, revolves around an imaginary "social contract" where we are trying to make ideally just institutions assuming that people will comply with it. Sen identifies two major problems with this "arrangement focused" or "transcendental institutionalism" approach. The first is a feasibility problem of coming to an agreement on the characteristics of a "just society;" the second a redundancy problem of trying to repeatedly identify a "just society."
What Sen proposes is a "realization-focused" approach that "concentrates on the actual behavior of people, rather than presuming compliance by all with ideal behavior." Instead of focusing on an ideally just society which is influencing much of the recent political economy, Sen's alternative focuses more on the removal of manifesting injustice on which we all rationally agree and the advancement of justice from the world as we see, instead of looking for perfection, which Sen points out, can never be attained.
What makes Sen's writing more appealing to me is how he correlates many previously almost sadly unnoticed eastern ideologies with the western approaches, including those of Kautliya, the Indian political economy and strategy writer now claimed to be the Indian Machiavelli (which is funny because Kautliya was from the 4th century BC being compared to Machiavelli from the 15th century) and from early Indian Jurisprudence, namely the niti and the nyaya, to mention a few. Although Amartya Sen touches on these eastern topics as inspirational matters, I would be more satisfied if he had gone into more detail of their analysis in his book, "The Idea of Justice."
188 of 227 people found the following review helpful.
What is old is very good. What is new is disappointing.
By Herbert Gintis
Amartya Sen, recipient of the Nobel prize in Economics in 1998, is a very special economist. He has first-rate technical skills, he is a fine interpreter of the empirical evidence on the causes of famine and poverty around the world, he has a deep commitment to egalitarian social change, and he is a looming figure in modern political philosophy. Sen is a key contributor to the current movement towards integrating the insights of the various social sciences towards better understanding of society and increasing our capacity to improve social policy interventions in to economic and political life.
The Idea of Justice is a large, meandering book that is accessible to the novice in social theory and political philosophy, and includes most of the ideas Sen has championed in his long and productive career, plus a new idea that leads him beyond such established contemporary political philosophers as John Rawls and Ronald Dworkin.
In much the same way as German philosopher J�rgen Habermas, Sen's commitment to freedom and democracy is based not on distributional issues, but rather on a deep understanding of the importance of communicative discourse and public debate in making the good society. This commitment fits well with Sen's major contribution to welfare economics, which is providing an alternative to the selfish and materialistic Homo Economicus of standard neoclassical economics. For traditional economics, well-being is a function of the goods and services and individual enjoys. For Sen, well-being is a function of how fully and vigorously an individual exercises his human capabilities. Democracy, then, is less about who gets what, and more about how people come to craft both their personal life-meaning and their collective destiny through political participation and discourse.
As an indication of the power of Sen's reasoning, he shows clearly how a commitment to a capabilities orientation to human welfare helps understand why income and welfare are conceptually and factually distinct and only somewhat correlated. Sen treats poverty as an inability to develop and exercise one's personal capacities. Thus, a family in the United States can have much higher income than another in a third world country and yet suffer from poverty while its third world counterpart does not. This is because the US family may be socially dysfunctional, or may live in a community that fails to provide the social relations and cooperative institutions that allow people to develop their capacities even though lacking in income.
Sen's innovation in this book is to critique the "transcendental institutionalism" of such traditional moral philosophers as Hobbes, Rousseau, Kant, Dworkin and Rawls, who seek to define a set of social institutions that foster "perfect justice," Sen argues that perfect justice is not capable of attainment, and it is better to focus on how society can be improved from its current state, give its actual pattern of injustices.
I have two major criticisms of this book. The first is that Sen has not updated his model of the individual or his critique of the neoclassical model of economic man since his important contributions of thirty or forty years ago. You would not discover by reading this book that there has been a virtual revolution in economic thought concerning human nature starting in the 1980's with behavioral game theory, experimental economics, and more recently, neuroeconomics. We can now go far beyond Sen's rather diffident and anemic argument that people are not always completely selfish. Perhaps Sen considers this new research deficient in some way. Or, perhaps such empirical findings do not belong in the same league as the venerable Western and Indian philosophers he quotes so liberally. We simply do not know what Sen thinks about this, or what his motives were to ignore this rich vein of research of obvious relevance to his argument.
My second problem is a bit more fundamental. I am extremely skeptical concerning the whole approach to justice that has dominated analytical philosophy since Rawls' seminal A Theory of Justice. Sen critiques John Rawls, Ronald Dworkin, G. A. Cohen and other left-liberal thinkers on grounds of the impossibility of perfect justice. However, the real problem with these thinkers is that they believe justice is a matter of the distribution of wealth and income. This is not at all what justice means to most voters and citizens, who rather follow Robert Nozick in believing that justice consists in individuals getting that to which they are entitled by virtue of legitimate production, exchange, and inheritance. Serious thinkers must find the idea that ideal justice consists of complete social equality to be deeply repugnant.
In this view, justice is not fairness at all. Nevertheless, we can accept an entitlement view of justice and yet recognize that poverty, not some abstract inequality of income and wealth, is a real enemy of social wellbeing, not because it is unfair but because it is a preventable disease, like malaria, that we should not permit to inflict the young and innocent. Full social equality, then, is not a lamentable unattainable ideal state, but rather a thankfully unattainable monstrosity because it presupposes the absence of personal accountability and effectivity.
Sen's critique of the Rawlsian tradition is anemic and trivial. For this reason I find this book deeply disappointing. It is altogether too genteel in dealing with a philosophical tradition that deserves to be bitterly criticized, not gently reproached for its excessive zeal in the pursuit of an unattainable ideal.
45 of 52 people found the following review helpful.
Improving justice by ranking alternatives
By laurens van den muyzenberg
Amartya Sen presents the remarkable conclusion that justice is a process that never becomes absolutely perfect. He presents very convincingly the view that you need to compare many alternatives "social choice" and discuss them widely with many people from different categories, also considering what other countries have done and rank these alternatives. In ranking you should not fall in the trap of mathematical optimization procedures. It requires common sense.
This does not mean you need ranking for gross injustices like racial discrimination. Sen rejects the Rawls idea of Justice as Fairness as it is one, may be the best one, of the absolute just systems. In fact all thinkers or politicians that claim to have developed an absolutely perfect system are wrong. Very important is to look not only at a system from a theoretical justice point of view but also equally important what is the reality of application at the level of all citizens.
He also makes a very interesting review of the Universal Declaration of Human Rights of the United Nations. His view is that the "rights" are not rights in the sense that they are legal rights to be enforced. They are however very important as aspects to be considered in the ranking of alternatives.
Those that might have hoped to find a system of justice that is absolutely right will be disappointed, those are looking ways to improve justice will be very enthusiastic about this book
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