An examination of the egalitarian theory of justice on the example of health care

For example, since skiing is more common among rich people, the approach would imply that a poor person is more responsible for his broken leg in a skiing accident than is a rich person. Libertarianism also holds that provided we acquire and transfer our assets and holdings without the use of force or coercion, justice requires that we are entitled to choose freely what to do with our belongings.

In this sense, a sample non-egalitarian would be one who believes that people born into a higher social caste, or a favored race or ethnicity, or with an above-average stock of traits deemed desirable, ought somehow to An examination of the egalitarian theory of justice on the example of health care for more than others in calculations that determine what morally ought to be done.

If she is willing to take the pill then she is not responsible, but if she is not willing to take it, then she is. The exceptions were two wars. The council further declares that the right to religious freedom has its foundation in the very dignity of the human person, as this dignity is known through the revealed Word of God and by reason itself.

This term is usually associated with a distinction between socially caused inequalities and biological variations, such that the latter are not to be considered inequities. The first principle disallows, for instance, a policy that would give draft exemptions to college students on the grounds that educated civilians will increase economic productivity.

As is already evident, some of these criteria relax to some degree or even entirely dispense with the Dworkin insistence on personal responsibility—the idea that each person is responsible for her choices in the sense that no one is obligated to make good the shortfall in her condition if her choices turn out badly.

The aim is to identify all of the functionings needed for human flourishing. Sen suggests that in so far as we should value equality of condition, what we should value is equal real freedom, and more specifically basic functioning capability equality.

Among the notable broadly egalitarian philosophies are socialismcommunismsocial anarchismlibertarian socialismleft-libertarianismand progressivismsome of which propound economic egalitarianism. Nor, of course, can Catholics be expected to accept Islam or atheism as the fundamental basis of law.

We may want more effective freedom of the sort money combined with goods for sale providesand we may also want this freedom equally distributed, and then we would need to find an acceptable compromise of these values to deal with cases when they conflict in practice. The ends of human life. If provision of freedom for its own sake is morally of first-priority importance, then the fact that freedom in this instance will do nobody any good would seem to be an irrelevant consideration.


The same can be said of a society that enforces minimal standards of child rearing to which parents must conform. In line with the luck egalitarian literature, where this distinction is generally considered to be morally arbitrary because we are responsible neither for the social environment or the genes we are born withwe will address whether inequalities are unjust, and this they may be for both social and biological reasons.

A reasonable Islamic doctrine, and a reasonable atheistic doctrine, might also affirm this same right to religious freedom--not, of course, for the same reasons as Catholic doctrine, but each for its own reasons.

In general, less attention has been paid to universal concerns of social justice with respect to health itself. Based on the available state funds, a line was drawn on the list - any treatment above the line was covered; any treatment below the line was not.

Consider the capability to be free of malaria, which opens many malaria-free life options, when the capability is obtained by public health measures beyond the power of the individual agent to control. Some would hold that all and only persons have equal moral status, with the criteria of personhood excluding some humans from qualifying e.

Several egalitarian ideas enjoy wide support among intellectuals and in the general populations of many countries. This takes us back to welfarist equality conceptions, which the resourcist theorist wishes to steer away from at all cost Roemer and Yet legitimacy is only the minimal standard of moral acceptability; a political order can be legitimate without being just.

The latter reservation, however, is quite important, since we may have other reasons not to correct for inequality, such as reasons of efficiency, incentive regulation and, especially important in a health context, how to balance our aim for equality with respect for personal freedom.

Instead, it is assumed that the members of society are rational persons able to adjust their conceptions of the good to their situation.

Individuals should take responsibility for their ends. Others may accept a liberal conception as attractive in itself, but mostly separate from their other concerns. The basic structure will influence not only their life prospects, but more deeply their goals, their attitudes, their relationships, and their characters.

To individuals who are frustrated that their fellow citizens and fellow humans do not see the whole truth as they do, Rawls offers the reconciling thought that this diversity of worldviews results from, and can support, a social order with greater freedom for all. Market forces, societal pressures, and administrative exigencies must not compromise this principle.

This right of the human person to religious freedom is to be recognized in the constitutional law whereby society is governed and thus it is to become a civil right.

John Rawls

A society bent on sustaining equality of welfare or equal opportunity for welfare as a first priority would be obligated to continue transferring resources from better off to worse off no matter how many better off people must then suffer any amount of welfare loss just so long as the pertinent welfare condition of a single still worse off individual can be improved even by a tiny amount.

The capability theorist criticizes the resourcist for tying the idea of just distribution to the idea of fair shares of resources, but resources are not what ultimately matter to us.

The more general formulation of the notion of merit allows that an economic firm might legitimately base its decisions on nonmarket values without engaging in wrongful discrimination that violates equality of opportunity rightly construed.

A tax and transfer policy is instituted then that tries to mimic the results of the imaginary equal auction and hypothetical insurance market. Similarly, the impossibility of responsibility does not imply that we cannot have a system of punishment, but only that the criminal is not ultimately responsible.

The second, until bthe difference principle and the final addendum in b the equal opportunity principle. Another criticism challenges the welfarist conceptions of equality of condition directly.

Or so Marx thinks. This principle holds that any individuals in society with the same native talent and ambition should have the same prospects of success in competition for positions that confer special benefits and advantages. Similarly, citizens should be able to justify their political decisions by public standards of inquiry.

Equity in the finance and delivery of health care: Ethical Health Care Issues Sheri Anderson HCS/Health Law and Ethics September 22, An example would be an individual throwing their garbage into the ocean. This definition does not give the theory as a whole, justice in defining it but as you read this paper you'll get a better understanding on just how good utilitarianism.

The social interactionist arguments just canvassed purport to show that special egalitarian justice requirements apply among members of a nation state and require equality only among those members.

The arguments do not attempt to show that no egalitarian justice requirements hold across national borders. The aim in this essay is to bring recent political philosophical discussions of responsibility in egalitarian and luck egalitarian theory to bear on issues of social inequality in health.

We will consider how personal responsibility affects the question of when social inequalities in health are unjust. In a recent book Shlomi Segall has. Women's health; Women's rights; Theory. Feminist method; Gender studies; Gender mainstreaming and progressivism, some of which propound economic egalitarianism.

Several egalitarian ideas enjoy wide support among intellectuals and in the general populations of many countries. However, whether any of these ideas have been. A Theory of Justice is a work of political philosophy and ethics by John Rawls, "liberties not on the list, for example, the right to own certain kinds of property Norman Daniels has wondered why health care shouldn't be treated as a primary good.

Through Medicare, the U.S. government subsidizes the health care of the elderly. Given the embedded incentives in the system, the subsidy is especially large for people in the last year of life or so, namely the very poorest.

An examination of the egalitarian theory of justice on the example of health care
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