" This is support for an unranked set of liberties that reasonable citizens in all states should respect and uphold — to some extent, the list proposed by Rawls matches the normative human rights that have international recognition and direct enforcement in some nation states where the citizens need encouragement to act in a way that fixes a greater degree of equality of outcome.

Rawls says that people, not states, form the basic unit that should be examined.

The first and most important principle states that every individual has an equal right to basic liberties, Rawls claiming " that certain rights and freedoms are more important or ' basic ' than others ".

As Rawls states: " Ethnomethodology ... is not a methodology, but rather a study of methodology " ( Rawls / Garfinkel: 2002: 122: fn .# 3 ).

Rawls states: " Ethnomethodology is a thoroughly empirical enterprise devoted to the discovery of social order and intelligibility making as witnessable collective achievements.

It is in this sense that Rawls states that, " Conversational Analysis is not separate from Ethnomethodology ".

Rawls visited 2, 000 schools in twenty-two states before being diagnosed with cancer in 1983.

Ellis also states that the discussion of Rawls and Nozick in After Virtue " is slight and assertive ".

According to most contemporary theories of justice, justice is overwhelmingly important: John Rawls claims that " Justice is the first virtue of social institutions, as truth is of systems of thought.

According to Professor Stephen Tierney, perhaps the earliest notable example of academic interest in the deliberative aspects of democracy occurred in John Rawls 1971 work A Theory of Justice.

According to Wilbur Hardee, Gardner and Rawls won a controlling share of the company from him in a game of poker.

According to Rawls, ignorance of these details about oneself will lead to principles that are fair to all.

According to Garfinkel, ethnomethodology is an appropriate term for the study of, “ a member ’ s knowledge of his ordinary affairs, of his own organized enterprises, where that knowledge is treated by us researchers as part of the same setting that makes it orderable .” According to Anne Rawls of Garfinkel's Nachlass ethno + method + ology means the study of members ' methods for producing recognizable social order / s

According to Wolff, markets and capitalist social relations are founded on exploitation and injustice, and Rawls does not give arguments to defend his theory from these charges.

According to Pogge, Rawls ’ s reluctance to disagree sharply with his critics has helped these ( mis ) understandings to become widespread, and has also induced Rawls in his more recent work to dilute the moral statement of his central Rawlsian ideas: first, that moral deliberation must begin from reflection upon the justice of our basic social institutions ; and second, that the justice of an institutional scheme is to be assessed by how well its least advantaged participants fare.

According to moral cognitivists ( e. g. Kant, Rawls etc.

Anne Rawls provides a brief developmental history of Garfinkel, and ethnomethodology, in " Ethnomethodology's Program " ( Rawls / Garfinkel: 2002 ).

It is ... upon this principle that in the end everything rests, and everything comes back to it " ( Durkheim: 1895: 45-as cited from Rawls / Garfinkel: 2002: 2: fn # 2 ).

" Misreading " Durkheim's statement in the context of, as juxtaposed to, or read against, the fundamental assumption of ethnomethodological studies below: " Some leading policies ...", produces an ethnomethodological " respecification " of Durkheim's statement rationale w / a strictly textual reading is also offered ( Rawls / Garfinkel: 2002: 19-22 ; Garfinkel: 2002: 118-119: fn # 46 ).

As such, ethnomethodology's programmatic directive becomes ,"... to restore Sociology to the pursuit of Durkheim's aphorism, through an insistence on the concreteness of things opposed to theoretical and conceptual constructionism ( see Garfinkel: 2002: 50-52 ), and on the claim that the concreteness of things necessarily depends on, and is produced in and through, complex mutually recognizable practices enacted by participants in social scenes " ( Rawls / Garfinkel: 2002: 2 ).

In terms of the question of ethnomethodological methods, it is the position of Anne Rawls, speaking for Garfinkel, that ethnomethodology is itself not a method.

As characterized by Anne Rawls, speaking for Garfinkel: " If one assumes, as Garfinkel does, that the meaningful, patterned, and orderly character of everyday life is something that people must work to achieve, then one must also assume that they have some methods for doing so ".

That is, "... members of society must have some shared methods that they use to mutually construct the meaningful orderliness of social situations " ( Rawls / Garfinkel: 2002: 6 ).

Durkheim famously recommended: "... our basic principle, that of the objectivity of social facts " ( Durkheim: 1895 / 1982: S. 45-as cited in Garfinkel / Rawls: 2002: 2: fn # 2 ).

There is also a textual link / rationale provided in the literature ( Rawls / Garfinkel: 2002: ppgs. 19-22 ).

* Anne Rawls, " Harold Garfinkel ", Blackwell Companion to Major Social Theorists, ed.

Rawls seeks to use an argument that the principles of justice are what would be agreed upon if people were in the hypothetical situation of the original position and that those principles have moral weight as a result of that.

Amit Chitnis, Diana Rawls, and Jim Moore proposed that HIV may have emerged epidemically as a result of the harsh conditions, forced labor, displacement, and unsafe injection and vaccination practices associated with colonialism, particularly in French Equatorial Africa.

In his A Theory of Justice, John Rawls used a social contract argument to show that justice, and especially distributive justice, is a form of fairness: an impartial distribution of goods.

Rawls asks us to imagine ourselves behind a veil of ignorance that denies us all knowledge of our personalities, social statuses, moral characters, wealth, talents and life plans, and then asks what theory of justice we would choose to govern our society when the veil is lifted, if we wanted to do the best that we could for ourselves.

Rawls argues that each of us would reject the utilitarian theory of justice that we should maximize welfare ( see below ) because of the risk that we might turn out to be someone whose own good is sacrificed for greater benefits for others.

Robert Nozick's influential critique of Rawls argues that distributive justice is not a matter of the whole distribution matching an ideal pattern, but of each individual entitlement having the right kind of history.

To emphasise the general principle that justice should rise from the people and not be dictated by the law-making powers of governments, Rawls asserted that, " There is ... a general presumption against imposing legal and other restrictions on conduct without sufficient reason.

is: John Rawls

A prominent contemporary theorist of distributive justice is the philosopher John Rawls.

* Tahlequah is featured in the book, Where the Red Fern Grows by Wilson Rawls.

It is worth noting that for many contemporary political philosophers, the rigidity of a particular set of norms, rules, or fixed boundaries about either the way that subjects who would qualify for deliberation are constituted ( a position perhaps epitomized by John Rawls ) or regarding the kinds of argument which qualify as deliberation ( a position perhaps epitomized by Jürgen Habermas ) constitute a foreclosure of deliberation, making it impossible.

The original position is a hypothetical situation developed by American philosopher John Rawls as a thought experiment to replace the imagery of a savage state of nature of prior political philosophers like Thomas Hobbes.

Objections to Rawls ' theory include first, its inability to accommodate conscientious objections to the society's basic appreciation of justice or to emerging moral or ethical principles ( such as respect for the rights of the natural environment ) which are not yet part of it and second, the difficulty of predictably and consistently determining that a majority decision is just or unjust.

Rawls argues that human beings have a " sense of justice " which is both a source of moral judgment and moral motivation.

However, in other writings, Rawls seems to argue that his theory bypasses traditional metaethical questions, including questions of moral epistemology, and is intended instead to serve a practical function.

A Theory of Justice is a work of political philosophy and ethics by John Rawls.

The resultant theory is known as " Justice as Fairness ", from which Rawls derives his two principles of justice: the liberty principle and the difference principle.

Rawls argues that inequality is acceptable only if it is to the advantage of those who are worst-off.

Rawls ' claim in ( a ) is that departures from equality of a list of what he calls primary goods —" things which a rational man wants whatever else he wants " 1971, pg.

An important consequence here, however, is that inequalities can actually be just on Rawls ' view, as long as they are to the benefit of the least well off.

Rawls is also keying on an intuition that a person does not morally deserve their inborn talents ; thus that one is not entitled to all the benefits they could possibly receive from them ; hence, at least one of the criteria which could provide an alternative to equality in assessing the justice of distributions is eliminated.