How should citizens respond to dirty-hands acts? This issue has been neglected in the theoretical literature, which has focused on the dilemma facing the politician and not on the appropriate responses of citizens. Nevertheless, dirty-hands scenarios pose a serious dilemma for the democratic citizens as well: we cannot simply condone the dirtyhanded act but should instead express our moral condemnation and disapproval. One way of doing this is through blame and punishment. However, this proposal is unsatisfactory, as dirty-hands agents commit wrongdoing through no fault of their own. I argue that we ought to make conceptual space for an idea of no-fault responsibility – and a corresponding notion of no-fault forgiveness – according to which we can hold agents to obligations without blaming them.
Responding to Dirty Hands in Politics
Arvind K. Joshi
The aged in India have conventionally enjoyed privileges within the framework of a social economy where the needs of the old remained a moral responsibility of family, kith and kin. However the present changing times have forced a shift in the approach to old age care. The old person finds him- or herself in a sticky situation, in between an insensitive state and the demands of globalization. The present paper situates this problem within the framework of globalization and systematically measures the strategic response of the state to this daunting challenge, with respect to economic security and health care in particular. In the conclusion, the paper argues for a rejection of the conventional welfare approach and it advocates an integrated approach based on a coherent social development perspective within the valuation framework of social quality.
This issue of Theoria marks a decade of democracy in South Africa. Invited to reflect on the process and challenge of building a modern liberal democracy and on progress towards social justice since 1994, the contributors have responded with detailed and in-depth analyses of a range of pertinent issues, from public institutions, national reform strategies, popular perceptions and moral responsibility to philosophical ideals, educational reforms, political participation and unrepudiated injustices. Beyond apartheid, beyond the Truth and Reconciliation Commission, and beyond party politics, greater and more inclusive social justice, if not immediately within reach, is certainly attainable: through the equalization and redistribution of access to resources, through reparations for injustices, through respect for rights and recognition of obligations, through compromise, sympathy, socialization and debate, and through making sense of change, both symbolically and practically. Most of all, justice will be served, and democracy advanced, by promoting, widening and multiplying spaces and opportunities for people to conceptualize and act upon social transformation in new and different ways.
A History of Changing Meanings in an International Context
Hanneke Ronnes and Tamara Van Kessel
saw freedom being claimed as the heritage of the Dutch patriots. Moral Responsibility for Monuments of Art and History The Dutch pioneers in monument care felt that the Netherlands was lagging behind in monument awareness and policy. One of them was
Jaap Westbroek, Harry Nijhuis, and Laurent van der Maesen
interdisciplinary dialogue. Picking up the baton and actually doing this is primarily the moral responsibility of the fragmented scientific communities. Laszlo is explicit about the responsibilities of the representatives of the sciences in today's digital world. He
An Investigation Using Franz Kafka's Metamorphosis and Manik Bandyopadhyay's Ekannoborti
-interested human beings. Gregor seems to agree with Grete on his moral responsibility to now leave the family. Grete says with conviction that the insect is not Gregor, since if it had been Gregor, it would have “long ago realized that a communal life among human