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Intergenerational Justice (intergenerational + justice)
Selected AbstractsThe Malleability of Undiscounted Utilitarianism as a Criterion of Intergenerational JusticeECONOMICA, Issue 279 2003Geir B. Asheim Discounting future utilities is often justified by the ethically motivated objective of protecting earlier generations from the excessive saving that seems to be implied by undiscounted utilitarianism in productive economies. We question this justification of discounting by showing that undiscounted utilitarianism has sufficient malleability within important classes of technologies: any efficient and non-decreasing allocation can be the unique optimum according to an undiscounted utilitarian criterion for some choice of utility function. [source] Neutrality, Rebirth and Intergenerational JusticeJOURNAL OF APPLIED PHILOSOPHY, Issue 1 2002Tim Mulgan A basic feature of liberal political philosophy is its commitment to religious neut-rality. Contemporary philosophical discussion of intergenerational justice violates this com-mitment, as it proceeds on the basis of controversial metaphysical assumptions. The Contractualist notion of a power imbalance between generations and Derek Parfit's non-identity claims both presuppose that humans are not reborn. Yet belief in rebirth underlies Hindu and Buddhist traditions espoused by millions throughout the world. These traditions clearly constitute what John Rawls dubs "reasonable comprehensive doctrines", and therefore cannot be dismissed by political liberals. In many societies, including the USA, the UK, and India, belief in rebirth exists alongside other traditions, as well as modern Western views. A liberal theory for such societies must be impartial regarding rebirth, and the after-life in general. Two alternatives forms of liberal neutrality are sketched, based on Contractualism and Consequentialism. [source] POPULATION AGING AND INTERNATIONAL DEVELOPMENT: ADDRESSING COMPETING CLAIMS OF DISTRIBUTIVE JUSTICEDEVELOPING WORLD BIOETHICS, Issue 1 2007MICHAL ENGELMAN ABSTRACT To date, bioethics and health policy scholarship has given little consideration to questions of aging and intergenerational justice in the developing world. Demographic changes are precipitating rapid population aging in developing nations, however, and ethical issues regarding older people's claim to scarce healthcare resources must be addressed. This paper posits that the traditional arguments about generational justice and age-based rationing of healthcare resources, which were developed primarily in more industrialized nations, fail to adequately address the unique challenges facing older persons in developing nations. Existing philosophical approaches to age-based resource allocation underemphasize the importance of older persons for developing countries and fail to adequately consider the rights and interests of older persons in these settings. Ultimately, the paper concludes that the most appropriate framework for thinking about generational justice in developing nations is a rights-based approach that allows for the interests of all age groups, including the oldest, to be considered in the determination of health resource allocation. [source] Neutrality, Rebirth and Intergenerational JusticeJOURNAL OF APPLIED PHILOSOPHY, Issue 1 2002Tim Mulgan A basic feature of liberal political philosophy is its commitment to religious neut-rality. Contemporary philosophical discussion of intergenerational justice violates this com-mitment, as it proceeds on the basis of controversial metaphysical assumptions. The Contractualist notion of a power imbalance between generations and Derek Parfit's non-identity claims both presuppose that humans are not reborn. Yet belief in rebirth underlies Hindu and Buddhist traditions espoused by millions throughout the world. These traditions clearly constitute what John Rawls dubs "reasonable comprehensive doctrines", and therefore cannot be dismissed by political liberals. In many societies, including the USA, the UK, and India, belief in rebirth exists alongside other traditions, as well as modern Western views. A liberal theory for such societies must be impartial regarding rebirth, and the after-life in general. Two alternatives forms of liberal neutrality are sketched, based on Contractualism and Consequentialism. [source] | ||||||||||