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George Sher, “Equality for Inegalitarians” (Cambridge UP, 2014)
There’s a longstanding debate in political philosophy regarding the fundamental point or aim of justice. According to one prominent view, the point of justice is to neutralize the influence of luck over individuals’ shares of basic social goods. This view is known as luck egalitarianism. It holds, roughly, that inequality is consistent with justice only if it is due to individuals’ choices rather than their luck. Luck egalitarianism has an undeniable intuitive appeal, and hence has been the subject of a range of critiques and defenses for the past several decades.
In Equality for Inegalitarians (Cambridge University Press, 2014), George Sher offers a decisive critical assessment of luck egalitarianism, and develops his own positive view about distributive justice. According to Sher, the aim of justice is to enable each individual to live his or her life effectively. This requires that each be provided a sufficient share of central social goods. But it also requires that individuals be permitted to suffer the consequences of their choices.
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There’s a longstanding debate in political philosophy regarding the fundamental point or aim of justice. According to one prominent view, the point of justice is to neutralize the influence of luck over individuals’ shares of basic social goods. This view is known as luck egalitarianism. It holds, roughly, that inequality is consistent with justice only if it is due to individuals’ choices rather than their luck. Luck egalitarianism has an undeniable intuitive appeal, and hence has been the subject of a range of critiques and defenses for the past several decades.
In Equality for Inegalitarians (Cambridge University Press, 2014), George Sher offers a decisive critical assessment of luck egalitarianism, and develops his own positive view about distributive justice. According to Sher, the aim of justice is to enable each individual to live his or her life effectively. This requires that each be provided a sufficient share of central social goods. But it also requires that individuals be permitted to suffer the consequences of their choices.
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