Philosophical and political discussions of health inequalities have largely focused on questions of justice. The general strategy employed by philosophers like Norman Daniels is to identify a certain state of affairs—in his case, equality of opportunity—and then argue that health disparities limiting an individual's or group's access to that condition are unjust, demanding intervention. Recent work in epidemiology, however, has highlighted the importance of socioeconomic status in creating health inequalities. I explore the ways in which theories of justice have been expanded in light of this data, suggesting that more work is required if such theories are to provide an adequate framework for addressing health disparities. I conclude by sketching an alternative possibility for thinking about health disparities outside of the context of justice.
Andrew M. Courtwright
Remembering and Forgetting Crémieux during the Franco-Algerian War
.” 2 Crémieux’s work to elevate Algeria’s Jews, a byproduct of the greater civilizing mission, earned them a special status. 3 During World War II, the Crémieux Decree, a relic of colonialism, became a legal necessity. There was no guarantee that Jews
Central Asian Migrants between Ethnic Discrimination and Religious Integration
For migrants coming from Central Asia to Moscow, the Cathedral Mosque functions as a central hub to organise their life in the Russian capital. The reason for this is not predominantly their faith or religion. Rather, this place of worship opens a space in which these mostly Tajik people translate their status from that of a stranger exposed to xenophobia and distrust to the respected position of a proper Muslim.
In this article I examine the situation of girls in the North Caucasus, a region that combines features of both a traditional society with its emphasis on the value of religion, family, and older generations, and a modernized society with its emphasis on the economic emancipation of women, and the pursuit of self-development and individual life strategies. The research model used interviews with girls and an analysis of essays written by girls in high school to explore their life values, priorities, and the impact of religion and traditions on their lives. The research also sought to identify girls' place in the gender, age, and status hierarchies of local societies.
Olusegun Steven Samuel and Ademola Kazeem Fayemi
This article is a critical inquiry into Thaddeus Metz's African ethical theory of modal relationalism (MR). Central to the theory of MR is the claim that something (X) has moral status by virtue of its capacity for communal relationship, where X
Judy Y. Chu, Murray Drummond, Peter Redman, Gary Alan Fine, Robert Morrell, Amanda Keddie, Neill Korobov, Diederik F. Janssen, Maria Pallotta-Chiarolli, Mary Jane Kehily, Sami Timimi, Murray Pomerance, and Ronald F. Levant
The following are responses to a request to the members of our editorial board and contributors to Thymos on the theme of the status of boyhood studies. The twelve contributions take quite different perspectives on the topic. They raise very different questions and present distinctive interests. All have trained their scholarly eye on what boyhood studies means today. Each points to an area of scholarly work that demands the attention of those of us interested in boyhood and the lives of boyhood—as we determine just what these notions mean. Suggestions for further reading offered by the contributors are given at the end (p. 147).
political and economic domination being converted into caste, or by acquiring higher caste accomplishment while changing or disguising one’s natal status, or by locally establishing a caste as dominant. Political-economic relations of class inequality and
Katherine Weikert and Elena Woodacre
gender in the Middle Ages. In 2014 at Winchester, the topic for discussion was “gender and status.” This topic was specifically chosen for the potential fruitfulness of the idea: gender and status could encompass ideas such as social status, employment
Svetlana A. Sukneva and Anastasiia S. Barashkova
This article presents the particularities of the formation and development of the population in the Russian northeast. It demonstrates that the negative balance of migration and natural growth reduction has become a key reason for the depopulation of the region, and a direct correlation has been established between fertility and mortality and the age structure of the population. The article also shows that the main trends with regard to marriage reflect the trends observed in the course of demographic processes; the deterioration of the marital status among the indigenous peoples of northeastern Russia is attributed to the narrowness of the marriage market.
In 2010, the Knesset passed the Spousal Covenant Act, which enables Israelis 'lacking religious affiliation' to marry and divorce in Israel. Using the 'twin tolerations' theory, I present the process and the actors involved in the legislation, pointing out that in Israel the twin tolerations are reflected in the so-called status quo. On the basis of that analysis, I argue that the spousal covenant, initially aimed at solving the problem of all individuals forbidden to marry in Israel, but especially 'non-Halakhic' Jews from the FSU, ended up as a marginalizing law, excluding those non-Halakhic Jews from the Jewish-Israeli collective. I further argue that non-Halakhic Jews from the FSU no longer contest the Israeli religious regime of inclusion and instead use the 'established bypasses'—cohabitation and civil marriage abroad—both to get married and to be part of the national collective.