Reparations - Bibliography - PhilPapers

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African/Africana Philosophy
African-American Philosophy
Topics in African-American Philosophy
Reparations
Reparations
Related
Siblings
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(1 other version)
Principles for Compensating the Epistemic Injustices of Colonialism.
Thaddeus Metz
2026
Philosophical Studies
183 (3):967-993.
details
I aim to make headway towards understanding how to compensate properly for epistemic injustices committed during large-scale forms of intergroup domination, with my focus being European colonialism in much of Africa and apartheid in South Africa. I point out that there is a wide array of suggestions about how concretely to effect reparations for these injustices in the literature, and seek to discover which (if any) are justified by a plausible theory of compensatory justice. One potential theory is the principle
...
that people done an injustice should be put into the position they would have been in had the injustice not occurred, while another is to give wrongfully harmed peoples control over what had been taken away from them. These principles have frequently been applied to major racial injustices pertaining to property and opportunity, but I present new reason to think that both have counterintuitive implications when applied to epistemic injustices. Drawing on values and practices salient in parts of South America and Africa as well as some Anglo-American thought about restorative justice, I advance a unique third account of compensatory justice in general that I show both avoids the criticisms facing rivals and has plausible implications for how to respond to the relevant epistemic injustices in particular. (
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African Philosophy: Colonialism and Postcolonialism
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African/Africana Philosophy
Colonialism and Postcolonialism
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Social and Political Philosophy
Epistemic Injustice, Misc
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Rights to Reparations
in
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Truth and Reparation for Mass Incarceration in the United States.
Jennifer Page
Desmond King
2025
In Jens Meierhenrich, Alexander Laban Hinton & Lawrence Douglas,
Oxford Handbook of Transitional Justice
details
Imprisonment
in
Applied Ethics
Race and Justice
in
Philosophy of Gender, Race, and Sexuality
Reparations
in
African/Africana Philosophy
Topics in the Philosophy of Race
in
Philosophy of Gender, Race, and Sexuality
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Fanny Wright, Fanny Wright Unmasked by Her Own Pen: Explanatory Notes, Respecting the Nature and Objects of the Institution of Nashoba, and of the Principles Upon Which It Is Founded.
[REVIEW]
Timothy Yenter
2025
Journal of Scottish Philosophy
23 (3):255-258.
details
19th Century American Philosophy, Misc
in
19th Century Philosophy
19th Century British Philosophy
in
19th Century Philosophy
Feminism: Philosophy of Race
in
Philosophy of Gender, Race, and Sexuality
History: Feminist Philosophy, Misc
in
Philosophy of Gender, Race, and Sexuality
Racial Inequality
in
Philosophy of Gender, Race, and Sexuality
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The Heart and its Attitudes.
Stephen Darwall
2024
Oxford: Oxford University Press.
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The book provides the first systematic treatment of attitudes that mediate heartfelt connection: second-personal attitudes of the heart. These are instances of what P. F. Strawson called “reactive attitudes,” but they are much less studied than those—guilt, resentment, and blame—that mediate mutual accountability: second-personal attitudes of the will. Both sets of attitudes are held from a “participant” or second-person standpoint, imply address, and call for reciprocation. But whereas the attitudes that mediate accountability, and therefore deontic morality, implicitly demand respect, second-personal
...
attitudes of the heart invite, and hope for, rather than demand or expect, heartfelt connection. Examples include love, gratitude, trust, faith, hope, and a host of others. Although attitudes of both kinds are inevitably involved in human relationship, deontic attitudes of the will mediate our relations to other persons considered simply as one person among others, which is the fundamental relationship of deontic morality. Attitudes of the heart, by contrast, mediate personal relationship in which we share heartfelt connection. By studying both attitudes of the will and attitudes of the heart, the book is able to provide the first general characterization of reactive attitudes. A reactive attitude is any attitude felt from a second-person stance that implicitly calls for the person who is its object to have a reciprocal attitude in return—whether an attitude of the will or an attitude of the heart. (
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Ethics of Love
in
Philosophy of Gender, Race, and Sexuality
Friendship
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Applied Ethics
Gratitude
in
Normative Ethics
Hope
in
Normative Ethics
Iris Murdoch
in
20th Century Philosophy
Moral Emotion
in
Normative Ethics
P. F. Strawson
in
20th Century Philosophy
Reparations
in
African/Africana Philosophy
Responsibility and Reactive Attitudes
in
Meta-Ethics
Trust
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Normative Ethics
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118Heartfelt Being with.
Stephen Darwall
2024
In
The Heart and its Attitudes
. Oxford: Oxford University Press.
details
Personal loving relations involve relatings. Their heartfelt quality consists in openings of friends’ and lovers’ hearts in the hope that the other’s will be open to one in return. Heartfelt relating involves not just communication of propositions about feelings, but communication of emotions and feelings themselves, so that through them we are able to feel the other person. Although the communication of feeling need not be in one another’s presence, this is obviously preferable, understanding “presence” sufficiently broadly to include the
...
joy we can hear, for example, in another’s voice over the phone, or the sadness we can see in their eyes on a screen. Chapter 8 investigates what is necessary to be with others in a way that makes one and them emotionally present to one another. What this involves is less spatiotemporal contiguity than mutual openness of hearts. (
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Ethics of Love
in
Philosophy of Gender, Race, and Sexuality
Friendship
in
Applied Ethics
Gratitude
in
Normative Ethics
Hope
in
Normative Ethics
Iris Murdoch
in
20th Century Philosophy
Moral Emotion
in
Normative Ethics
P. F. Strawson
in
20th Century Philosophy
Reparations
in
African/Africana Philosophy
Responsibility and Reactive Attitudes
in
Meta-Ethics
Trust
in
Normative Ethics
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48Two ContrastsGuilt vs. Remorse and Moral Indignation vs. Personal Anger.
Stephen Darwall
2024
In
The Heart and its Attitudes
. Oxford: Oxford University Press.
details
Chapter 4 begins to explore these differences with two contrasts between guilt and remorse and between indignation or impartial anger and personal anger (and rage). Guilt is a deontic second-personal attitude of the will; it implicitly acknowledges culpability for a wrong to those to whom one holds oneself accountable, takes responsibility, and sets the will not to do it again. Remorse, by contrast, is a second-personal attitude of the heart. It is a form of sorrow for the harm, hurt, and
...
suffering that one has caused. It extends beyond guilt in opening one’s heart to the other and sharing their hurt empathically in a heartfelt way. Similarly, indignation, or impartial anger, is fundamentally different from personal anger. The former is a form of blame that aims to hold its object accountable. Personal anger also has a second-personal structure, but it insinuates a personal rather than an impersonal or impartial relationship. (
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Ethics of Love
in
Philosophy of Gender, Race, and Sexuality
Friendship
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Applied Ethics
Gratitude
in
Normative Ethics
Hope
in
Normative Ethics
Iris Murdoch
in
20th Century Philosophy
Moral Emotion
in
Normative Ethics
P. F. Strawson
in
20th Century Philosophy
Reparations
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African/Africana Philosophy
Responsibility and Reactive Attitudes
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135Gratitude.
Stephen Darwall
2024
In
The Heart and its Attitudes
. Oxford: Oxford University Press.
details
Chapter 9 concerns the attitude of gratitude. Strawson follows Adam Smith in treating resentment and gratitude as structurally identical. “What gratitude chiefly desires,” Smith says, “is not only to make the benefactor feel pleasure in his turn, but to make him conscious that he meets with this reward on account of his past conduct.” This captures gratitude’s implicitly reciprocating character but makes it more like reciprocal moral esteem than anything heartfelt. Kant provides another point of comparison. Neither of these accounts
...
rings true when we consider the significant role that gratitude plays in a happy life, as is affirmed by the popularity of “gratitude diaries.” This make perfect sense when we view gratitude as an attitude of the heart. Having a heartfelt appreciation of benevolence shown to us out of the goodness of someone’s heart is an occasion for the joy of shared emotional connection. (
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Ethics of Love
in
Philosophy of Gender, Race, and Sexuality
Friendship
in
Applied Ethics
Gratitude
in
Normative Ethics
Hope
in
Normative Ethics
Iris Murdoch
in
20th Century Philosophy
Moral Emotion
in
Normative Ethics
P. F. Strawson
in
20th Century Philosophy
Reparations
in
African/Africana Philosophy
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81Trust and Hope.
Stephen Darwall
2024
In
The Heart and its Attitudes
. Oxford: Oxford University Press.
details
Chapter 6 discusses two closely connected attitudes of the heart: trust and hope. What is basic to all forms of trust is trust’s second-personal character, which sets it apart from mere reliance. There is, however, a kind of trust that is distinctively personal. When personal trust of this kind is unfulfilled, we are more likely to use the language of personal disappointment, sadness, and hurt feelings than of blame and moral indignation. This difference between deontic and personal trust is reflected
...
in the contrast between deontic reactive attitudes—attitudes of the will—and attitudes of the heart quite generally. But although we can expect respect, love, and therefore, trust, hope, and other attitudes of the heart are nothing that can be demanded or expected. Hopes that we place in someone differ from any hope that they will do something or other. (
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Ethics of Love
in
Philosophy of Gender, Race, and Sexuality
Friendship
in
Applied Ethics
Gratitude
in
Normative Ethics
Hope
in
Normative Ethics
Iris Murdoch
in
20th Century Philosophy
Moral Emotion
in
Normative Ethics
P. F. Strawson
in
20th Century Philosophy
Reparations
in
African/Africana Philosophy
Responsibility and Reactive Attitudes
in
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Trust
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1C1Heart, the Very Idea.
Stephen Darwall
2024
In
The Heart and its Attitudes
. Oxford: Oxford University Press.
details
The chapter introduces the topic of heartfelt connection and discusses both why it has been ignored by philosophers and its importance in life and its philosophical relevance. It introduces the Strawsonian structure of “reactive attitudes,” which mediate human relationship from a “participant” (second-person) perspective. It also discusses reactive attitudes’ central features. It argues that the metaphorical character of “heart” is no bar to philosophical investigation, since it can easily be interpreted as a syndrome of emotional vulnerabilities and susceptibilities and, is
...
any case, something everyone recognizes in their own experience. It then introduces each of the chapters to follow along with short summaries. (
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Ethics of Love
in
Philosophy of Gender, Race, and Sexuality
Friendship
in
Applied Ethics
Gratitude
in
Normative Ethics
Hope
in
Normative Ethics
Iris Murdoch
in
20th Century Philosophy
Moral Emotion
in
Normative Ethics
P. F. Strawson
in
20th Century Philosophy
Reparations
in
African/Africana Philosophy
Responsibility and Reactive Attitudes
in
Meta-Ethics
Trust
in
Normative Ethics
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151Respect and Love in Reparations and Repair for Chattel Slavery and Its Legacy.
Stephen Darwall
2024
In
The Heart and its Attitudes
. Oxford: Oxford University Press.
details
Chapter 10 illustrates how the distinction between attitudes of the will and attitudes of the heart can inform debates about ethically appropriate responses to chattel slavery and its legacy that generally go under the heading of “reparations.” Although the focus is on chattel slavery in the United States, the general issues extend internationally throughout the history of racial capitalism, colonialism, and its aftermath. The aim is to illustrate the helpfulness of a distinction between “reparations,” on the one hand, and “repair,”
...
the sense that is in play in the kind of heartfelt forgiveness that Baldwin speaks of, on the other. Only love can heal personal wounds. That is poignantly the case with the horrific harms created by chattel slavery and its legacy institutions and practices. (
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Ethics of Love
in
Philosophy of Gender, Race, and Sexuality
Friendship
in
Applied Ethics
Gratitude
in
Normative Ethics
Hope
in
Normative Ethics
Iris Murdoch
in
20th Century Philosophy
Moral Emotion
in
Normative Ethics
P. F. Strawson
in
20th Century Philosophy
Reparations
in
African/Africana Philosophy
Responsibility and Reactive Attitudes
in
Meta-Ethics
Trust
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Normative Ethics
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17Respect and Love in Douglass and Baldwin.
Stephen Darwall
2024
In
The Heart and its Attitudes
. Oxford: Oxford University Press.
details
The contrast between second-personal attitudes of the will through which we respect one another as equal mutually accountable persons, on the one hand, and second-personal attitudes through which we connect with one another in a heartfelt, loving way, is reflected in a difference between Frederick Douglass’s famous speech, “What to the Slave is the Fourth of July?” and James Baldwin’s writings and, most vividly, his participation in the 1965 Cambridge Union Debate with William F. Buckley on the proposition, “The American
...
Dream Has Been at the Expense of the American Negro.” Douglass’s speech respectfully puts forward a demand for respect that gives his audience an experience of his (and their) dignity as persons. Baldwin’s intervention is profoundly different. What is most remarkable is Baldwin’s emotional presence, the way he makes himself vulnerable, opens himself to his audience, and speaks honestly from the heart without expectation or demand, although sometimes with real anger. (
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Ethics of Love
in
Philosophy of Gender, Race, and Sexuality
Friendship
in
Applied Ethics
Gratitude
in
Normative Ethics
Hope
in
Normative Ethics
Iris Murdoch
in
20th Century Philosophy
Moral Emotion
in
Normative Ethics
P. F. Strawson
in
20th Century Philosophy
Reparations
in
African/Africana Philosophy
Responsibility and Reactive Attitudes
in
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Trust
in
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95Løgstrup on Natural Trust and Love (with Discussion of Murdoch and Kierkegaard).
Stephen Darwall
2024
In
The Heart and its Attitudes
. Oxford: Oxford University Press.
details
The role of trust and love in the ethical life is a central theme in the writings of Knud Ejler Løgstrup. Chapter 7 discusses Løgstrup on love and trust along with related ideas of Kierkegaard and Iris Murdoch. Løgstrup’s central claim is that loving and trusting openness is the default human condition. Through trust we naturally put ourselves “in one another’s hands.” An important theme in both Løgstrup and Murdoch is the contrast between the perspectives we occupy when we construct
...
narratives involving ourselves and others to buoy our self-esteem and to defend ourselves against our natural emotional vulnerability. These are what Murdoch calls “self-consoling fantasy” and Løgstrup terms “self-enclos[ing]” “pictures.” Trust involves “a purely personal expectation,” though when it “is not fulfilled by the other, moral accusations flare up.” But this moralizing of trust is no part of trust’s natural openness, but self-enclosing self-defense. “One has laid oneself bare” and has been personally wounded as a consequence. (
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Ethics of Love
in
Philosophy of Gender, Race, and Sexuality
Friendship
in
Applied Ethics
Gratitude
in
Normative Ethics
Hope
in
Normative Ethics
Iris Murdoch
in
20th Century Philosophy
Moral Emotion
in
Normative Ethics
P. F. Strawson
in
20th Century Philosophy
Reparations
in
African/Africana Philosophy
Responsibility and Reactive Attitudes
in
Meta-Ethics
Trust
in
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31Two Species of Reactive Attitudes.
Stephen Darwall
2024
In
The Heart and its Attitudes
. Oxford: Oxford University Press.
details
This chapter discusses the fundamental distinction between attitudes of the will and attitudes of the heart. Whereas the former mediate mutual accountability and presuppose that both parties share a fundamental dignity or second-personal authority that entitles both to respect, the latter aim at heartfelt connection and presuppose that both parties have an intrinsic value of a different kind, that both parties are worthy of love. Dignity, in the relevant sense, is that through which we are entitled to “exac[t] respect,” as
...
Kant puts it. The structures of deontic and nondeontic reactive attitudes are identical. Both must assume that their objects are capable of the relevant attitudes, both toward the other and toward themselves. And both must assume that both parties have a kind of value that makes the attitude that recognizes the value fitting to its object. (
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Ethics of Love
in
Philosophy of Gender, Race, and Sexuality
Friendship
in
Applied Ethics
Gratitude
in
Normative Ethics
Hope
in
Normative Ethics
Iris Murdoch
in
20th Century Philosophy
Moral Emotion
in
Normative Ethics
P. F. Strawson
in
20th Century Philosophy
Reparations
in
African/Africana Philosophy
Responsibility and Reactive Attitudes
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64Love.
Stephen Darwall
2024
In
The Heart and its Attitudes
. Oxford: Oxford University Press.
details
Chapter 5 is a study of the central attitude of the heart: love. Just as respect is implicit in all reactive attitudes of the will, so also is love implicit in all attitudes of the heart. It has their core feature: opening the heart to another heart in the hope that the other’s heart will be open in response so that they share heartfelt connection. Love will thus be an aspect of all the attitudes of the heart we will discuss,
...
including personal anger. Anger is frequently occasioned by and is a defense against hurt feelings. It is an aggressive heart protection policy. Love is a second-personal attitude of holding, beholding, and upholding. Love and respect are responses to and recognize two different aspects of our intrinsic value. To love someone is to see them as worthy of love. To respect someone, by contrast, is to recognize their dignity. (
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Ethics of Love
in
Philosophy of Gender, Race, and Sexuality
Friendship
in
Applied Ethics
Gratitude
in
Normative Ethics
Hope
in
Normative Ethics
Iris Murdoch
in
20th Century Philosophy
Moral Emotion
in
Normative Ethics
P. F. Strawson
in
20th Century Philosophy
Reparations
in
African/Africana Philosophy
Responsibility and Reactive Attitudes
in
Meta-Ethics
Trust
in
Normative Ethics
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Structural transformation and reparative obligation: Reinterpreting the beneficiary pays principle.
Hochan Kim
2024
Journal of Social Philosophy
55 (4):688-708.
details
This paper proposes a novel view in the historical injustice debate: Radical Reparations. Following a recent defense of reparations, Radical Reparations appeals to the Beneficiary Pays Principle to justify the assignment and distribution of reparative obligations for historical injustice among present-day agents. However, drawing on some considerations from the structural injustice literature, it argues that the relevant kind of benefits that demand redress are what I call structural benefits: the benefits of occupying powerful and privileged positions within contemporary social structures,
...
structures that are the legacies of major historical injustices like slavery and colonialism. Radical Reparations thus assigns present-day structural beneficiaries reparative obligations to support and enact various structural reforms to the social structures that produce unjust outcomes for historically marginalized groups today. This view avoids some of the problems with existing approaches to historical injustice in the philosophical literature and is better aligned with the reparations programs of recent social movements for racial and global justice. (
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Ubuntu as a Moral Theory and Human Rights in South Africa (repr.).
Thaddeus Metz
2024
In David Bilchitz, Thaddeus Metz & Oritsegbubemi Anthony Oyowe,
Jurisprudence in an African Context, 2nd edn
. Oxford University Press. pp. 361-363.
details
An abridged version of an article published in 2011 focusing on its discussion of the ubuntu ethics of land reform.
Distributive Justice, Misc
in
Social and Political Philosophy
Human Rights
in
Social and Political Philosophy
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in
African/Africana Philosophy
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Reparations for White supremacy? Charles W. Mills and reparative vs. distributive justice after the structural turn.
Jennifer M. Page
2024
Journal of Social Philosophy
55 (4):709-727.
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Distributive Justice
in
Social and Political Philosophy
Institutional Accounts of Racism
in
Philosophy of Gender, Race, and Sexuality
Philosophy of Race, General Works
in
Philosophy of Gender, Race, and Sexuality
Reparations
in
African/Africana Philosophy
Rights to Reparations
in
Social and Political Philosophy
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in
Philosophy of Gender, Race, and Sexuality
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Restorative Justice and Lived Religion: Transforming Mass Incarceration in Chicago.
Jason A. Springs
2024
New York,: New York University Press.
details
In the United States “restorative justice” typically refers to small-scale measures that divert alleged wrongdoers from a standard path through the criminal justice system by funneling them into alternative justice programs. These aim not to punish the offender, but to constructively address the harm that wrongdoing may have caused to individuals or to the community, engaging with the wrongdoer to come to a response that might heal and repair the harm. -/- Yet restorative justice initiatives generally fail to challenge and
...
transform the racist system of mass incarceration. This book argues that these initiatives have the potential to do so, but that we need to better understand what restorative justice is, and how it should be implemented. It claims that restorative justice can achieve its desired effect only insofar as it provides a mode of association between people that is, at its core, moral and spiritual. The book explores the ways in which restorative justice ethics and practices exhibit moral and spiritual dynamics, and what difference such “lived religious” dynamics can make for purposes of transforming structural violence. -/- Looking to Chicago’s restorative justice network as a model for developing these transformational and sustainable social changes, the volume showcases real-life examples of the kinds of practices and initiatives needed to shift the entrenched dynamics that fuel the prison-industrial complex across the United States. The book argues that restorative justice has the capacity to transform systemic injustices inscribed in U.S. mass incarceration in ways that mediate the "prison reform" vs "prison abolition" dichotomy. (
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Civil and Political Rights, Misc
in
Social and Political Philosophy
Political Science
in
Social Sciences
Race and Class
in
Philosophy of Gender, Race, and Sexuality
Race and Justice
in
Philosophy of Gender, Race, and Sexuality
Reparations
in
African/Africana Philosophy
Sociology
in
Social Sciences
The Nature of Justice
in
Social and Political Philosophy
Varieties of Justice, Misc
in
Social and Political Philosophy
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Colonialism Is
Per Se
Wrong Only If Colonialism Is Not
Per Se Wrong
: Supersession and the Bourgeois Predicament.
Daniel Weltman
2024
Public Affairs Quarterly
38 (3):239-266.
details
I argue that if we claim colonialism is per se wrong, then we face a dilemma that stems from the fact that many states today are a result of past colonialism. We believe that postcolonial states have a right to self-determination such that it is wrong to colonize them. But this entails that there is a process that can turn a colonial state into a rightful state, and so we admit that there is a way to carry out colonialism that
...
is not wrongful. To avoid this conclusion, we must accept that the wrongness of colonialism has been superseded or remedied. These options either entail instrumentalism, which admits that colonialism is not per se wrong, or they are implausible. (
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Colonialism and Postcolonialism
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Justice, Misc
in
Social and Political Philosophy
Political Authority
in
Social and Political Philosophy
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in
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States and Nations
in
Social and Political Philosophy
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The Questioning Concerning Anti/Black Technology in Black Mirror's "Black Museum".
Andrew Santana Kaplan
2023
In Zahi Zalloua & Jacob Blevins,
Humanity in a Black Mirror: Essays on Posthuman Fantasies in a Technological Near Future
. Mcfarland. pp. 109-129.
details
In this chapter, I chart a philosophical path through Martin Heidegger, Giorgio Agamben, and Bernard Stiegler as a means of preparing readiness to inhabit the crack in Black Mirror (and the World). However, the questioning-concerning-modern-technology must attend to the-position-of-the-unthought if it wants to truly understand what Black Mirror reveals. The “black” in Black Mirror—as the season 4 finale written by Charlie Brooker, “Black Museum,” paradigmatically shows—also signifies the blackness of racial-chattel-slavery that is the foundation of the modern world’s fundamental fantasy.
...
“Black Museum” presents an allegorical meta-commentary on both Black Mirror and our world by re-iterating “black” in a way that reflexively gestures to the series and its paradigm in the museum’s archae-teleological culminating exhibit: a digitally incarcerated black man whom patron’s get to electrocute for their pleasure. The black man, Clayton Leigh, is paradigmatic of black being’s availability-as-onto-libidinal-equipment. However, Clayton’s daughter, Nish, whose seemingly accidental presence at the museum is the condition of possibility for the viewer’s witness, renders the apparatuses inoperative so as to end her father’s suffering and burn the museum to the ground. (
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The Role of Economic Goods in National Reconciliation: Evaluating South Africa and Colombia.
Thaddeus Metz
2023
In David Bilchitz & Raisa Cachalia,
Transitional Justice, Distributive Justice, and Transformative Constitutionalism: Comparing Colombia and South Africa
. Oxford University Press. pp. 33-53.
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Scholars have compared the transitional justice processes of Colombia and South Africa in some respects, but there has yet to be a systematic moral-philosophical evaluation of them regarding how they have sought to allocate economic goods. Here I appraise the ways that South Africa and Colombia have responded to their respective historical conflicts in respect of the distribution of property and opportunities. I do so in the light of a conception of reconciliation informed by a relational ethic of harmony, a
...
value salient in the worldviews of many indigenous peoples in both Africa and South America. I argue that, given such an account of reconciliation, one of Colombia’s major proposed ways of allocating property and opportunities, whereby offenders would labour for the sake of improving victims’ socio-economic conditions, would be much better than what South Africa has done, even if Colombia has yet to put such a policy systematically into practice. (
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Holding Responsible in the African Tradition: Reconciliation Applied to Punishment, Compensation, and Trials.
Thaddeus Metz
2023
In Maximilian Kiener,
The Routledge Handbook of Philosophy of Responsibility
. Abingdon, Oxon: Routledge. pp. 380-392.
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When it comes to how to hold people responsible for wrongdoing, much of the African philosophical tradition focuses on reconciliation as a final aim. This essay expounds an interpretation of reconciliation meant to have broad appeal, and then draws out its implications for responsibility in respect to three matters. First, when it comes to criminal justice, prizing reconciliation entails that offenders should be held responsible to “clean up their own mess,” i.e., to reform their characters and compensate victims in ways
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they find burdensome, an approach to punishment that differs from deterrence and desert theories. Second, regarding civil justice, reconciliation means that holding responsible to compensate wrongful harm means improving victims’ quality of life in ways they accept, which contrasts with a common prescription to put victims in the condition they would have been in had the wrong not occurred. Third, reconciliation can involve putting on trial more than just the direct offender, for instance family members who had been able to influence his behavior and were allied with him. The chapter provides reason to take the reconciliatory approaches seriously that will be found prima facie attractive by those from a variety of backgrounds. (
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Economic Goods and Communitarian Values.
Thaddeus Metz
Nathalia Bautista
2023
In David Bilchitz & Raisa Cachalia,
Transitional Justice, Distributive Justice, and Transformative Constitutionalism: Comparing Colombia and South Africa
. Oxford University Press. pp. 76-85.
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In contributions elsewhere to this volume, we considered the histories of Colombia and South Africa and how some of the values indigenous to those locales might plausibly bear on transitional justice in them. We advanced broadly relational and constructive (non-retributive) approaches to the social conflicts that had taken place there, ones that make victim compensation central. In this chapter we consider how Metz’s ubuntu-based reconciliatory approach to reparations might be relevant to Colombia in ways he did not consider, after which
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we reflect on how the kinds of communitarian practices advanced by Bautista might apply to South Africa. We conclude that these cross-applications are revealing, pointing out how economic compensation in Colombia should plausibly be influenced by cultural factors, and how considerations of culture in South Africa call for compensation beyond economic factors. (
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Equal Opportunity, Not Reparations.
Thomas Mulligan
2023
In Mitja Sardoč,
Handbook of Equality of Opportunity
. Cham: Springer Verlag. pp. 605-620.
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The thesis of this essay is that equal opportunity (EO) "strictly dominates" (in the game-theoretic sense) reparations. That is, (1) all the ways reparations would make our world more just would also be achieved under EO; (2) EO would make our world more just in ways reparations cannot; and (3) reparations would create injustices which EO would avoid. Further, (4) EO has important practical advantages over reparations. These include economic efficiency, feasibility, and long-term impact. Supporters of reparations should abandon that
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ideal to support equal opportunity instead. (
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The Applied Ethics of Collegiality: Corporate Atonement and the Accountability for Compliance in the World War II.
Vanja Subotić
2023
In Nenad Cekić,
Virtues and vices – between ethics and epistemology
. Belgrade: Faculty of Philosophy, University of Belgrade. pp. 245-262.
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Recently, I have proposed an extension of the framework of the ethics of collegiality (Berber & Subotić, forthcoming). By incorporating an anti-individual perspective and the notion of epistemic competence, this framework can reveal the epistemic virtue/vice relativism, which, in turn, charts the tension between being a good colleague and an efficient, loyal employee. In this paper, however, I want to sketch how the ethics of collegiality could be applied to practical domains, such as the historical accountability and atonement of corporations
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that participated in the anti-Semitic policies of the Third Reich and contributed to the Holocaust by using slave or forced labor. New studies suggest that corporations ought to engage in deeper historical reflection and ethical dialogue between Shoah survivors and top managers to address the issue of industrial compliance (Federman 2021), whereas most of the work on this topic traditionally focused on the issue of reparations litigation (Kelly 2016, Neuborne 2003). Through the notions of collective institutional epistemic vice and institutional ethos (Fricker 2021), the upshot is to assess whether it is feasible for corporations to be genuinely repentant regarding their role in the Holocaust thanks to the ethics of collegiality instead of merely offering compensation. I will argue that instead of emphasizing ethical leadership and the top-down approach to the (re-)implementation of values in corporate conduct, the spotlights should be on the bottom-up approach grounded in collegial solidarity among all employees. (
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Reconsidering Reparations, by Olúfẹ́mi O. Táíwò. New York, NY: Oxford University Press, 2022. Pp. x + 261.
Megan Blomfield
2022
Mind
131 (524):1321-1330.
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Reconsidering Reparations is a book about global justice. Its central philosophical argument claims that a just world would be one in which everyone enjoys the capabilities that they need to relate to one another as equals; maintains that realising this vision (in the right way) would serve as reparation for the injustices of trans-Atlantic slavery and colonialism; and warns that this project is threatened by the climate crisis...
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Black reparations.
Bernard Boxill
2022
Stanford Encyclopedia of Philosophy
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At the Bar of Conscience: A Kantian Argument for Slavery Reparations.
Jason R. Fisette
2022
Philosophy and Social Criticism
48 (5):674-702.
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Arguments for slavery reparations have fallen out of favor even as reparations for other forms of racial injustice are taken more seriously. This retreat is unsurprising, as arguments for slavery reparations often rely on two normatively irregular claims: that reparations are owed to the dead (as opposed to, say, their living heirs), and that the present generation inherits an as yet unrequited guilt from past generations. Outside of some strands of Black thought and activism on slavery reparations, these claims are
...
widely rejected. I develop an argument for slavery reparations around those foundational claims by adopting the normative framework of Immanuel Kant. On what I call the Basic Argument for slavery reparations, the application of Kant’s retributivist theory of punishment to slavery justifies reparations as a kind of proportional punishment for slavery. I also show that Kant’s philosophy offers reparations theorists resources to overcome several contemporary objections to slavery reparations. (
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Why Reconciliation Requires Punishment but Not Forgiveness.
Thaddeus Metz
2022
In Krisanna M. Scheiter & Paula Satne,
Conflict and Resolution: The Ethics of Forgiveness, Revenge, and Punishment
. Switzerland: Springer Nature. pp. 265-281.
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Adherents to reconciliation, restorative justice, and related approaches to dealing with social conflict are well known for seeking to minimize punishment, in favor of offenders hearing out victims, making an apology, and effecting compensation for wrongful harm as well as victims forgiving offenders and accepting their reintegration into society. In contrast, I maintain that social reconciliation and similar concepts in fact characteristically require punishment but do not require forgiveness. I argue that a reconciliatory response to crime that includes punitive disavowal
...
but not necessarily forgiveness is supported by an analogy with resolving two-person conflict and by relational facets of human dignity. I also specify a novel account of the type of penalty that is justified by reconciliation, namely, burdensome labor that is likely to foster moral reform on the part of wrongdoers and to compensate their victims, which would serve neither retributive nor deterrent functions. I illustrate this conception of punishment in contexts that include having cheated on an exam at a university, engaged in criminal behavior such as robbery, and committed atrocities during large-scale social conflict. (
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Africanising Institutional Culture: What Is Possible and Plausible (Repr.).
Thaddeus Metz
2022
In Dennis Masaka,
Knowledge Production and the Search for Epistemic Liberation in Africa
. Springer. pp. 111-134.
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Reprint of a chapter first published in Being at Home (2015).
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A Critical Race Theology Analysis of Catholic Social Teaching as Justification for Reparations to African Americans for Jim Crow.
Nicholas Ensley Mitchell
2022
Journal of Catholic Social Thought
19 (2):251-273.
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This article is a critical race theology analysis that asserts that Catholic social teaching established in documents such as the Catechism of the Catholic Church, Populorum progressio, Caritas in veritate, and the Pontifical Council for Justice and Peace’s Contribution to the World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance justifies reparations for the state of oppression commonly called Jim Crow, or segregation society, from the US government because it denied African Americans “truly human conditions.”.
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Que doivent faire les blancs ?
Jules Salomone
2022
In
“Qualifier le racisme : controverses et reconnaissance du fait racial,” special issue, Mouvements
. Paris, France: pp. 189-202.
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In our racially unjust societies, what should white people do? In this paper, I survey answers to this question that recent work in ethics, social epistemology, and philosophy of race suggests.
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Reparations and Egalitarianism.
Megan Blomfield
2021
Ethical Theory and Moral Practice
24 (5):1177-1195.
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Some claim that a commitment to egalitarianism is in tension with support for reparations for historical injustice. This tension appears to arise insofar as egalitarianism is a forward-looking approach to justice: an approach that tells us what kind of world we should aim to build, where that world is not defined in terms of the decisions or actions of previous generations. Some have claimed that egalitarianism thereby renders reparations redundant. One popular option for egalitarians who aim to reject this thesis
...
is to insist that historical injustices demand reparations when they have caused present-day inequality. A promising alternative, skilfully defended by Alasia Nuti in Injustice and the Reproduction of History, is to argue that historical injustices stand in need of repair when they are reproduced into the present-day, such that some past and present injustices are in fact the same injustice. In this paper, I assess these egalitarian responses to the redundancy thesis. I find that Nuti’s account is equipped to reject this thesis, but that the same lines of reply can be adopted by proponents of the causal approach. I suggest that both approaches therefore be viewed as potential ways to conceptualise the relationship between historical injustice and our present normative circumstances; and that in choosing between them, we should understand ourselves to be engaged in an ameliorative project – a project that is guided by, and designed to help us to achieve, our legitimate purposes. (
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Supersession, Reparations, and Restitution.
Caleb Harrison
2021
Journal of Ethics and Social Philosophy
19 (2).
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Jeremy Waldron argues that claims to reparation for historic injustices can be superseded by the demands of justice in the present. For example, justified Maori claims to reparation resulting from the wrongful appropriation of their land by European settlers may be superseded by the claim to a just distribution of resources possessed by the world’s existing inhabitants. However, if we distinguish between reparative and restitutive claims, we see that while claims to restitution may be superseded by changes in circumstance, this
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does not entail that claims to reparation are. In contrast, claims to reparation are robust to changes in circumstance. (
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Individual and Structural Interventions.
Alex Madva
2020
In Erin Beeghly & Alex Madva,
An Introduction to Implicit Bias: Knowledge, Justice, and the Social Mind
. New York, NY, USA: Routledge.
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What can we do—and what should we do—to fight against bias? This final chapter introduces empirically-tested interventions for combating implicit (and explicit) bias and promoting a fairer world, from small daily-life debiasing tricks to larger structural interventions. Along the way, this chapter raises a range of moral, political, and strategic questions about these interventions. This chapter further stresses the importance of admitting that we don’t have all the answers. We should be humble about how much we still don’t know and
...
dedicate efforts to gathering as much knowledge as possible. Even so, we know enough now to start making a difference, and this chapter ultimately aims to chip away at the gap between our abstract commitments to treat people fairly and our lived habits and experiences, which continue to be shaped by implicit and explicit prejudices and stereotypes about race, gender, and other social categories. (
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Must Land Reform Benefit the Victims of Colonialism? (repr.).
Thaddeus Metz
2020
In Erasmus Masitera,
Philosophical Approaches to Land Reform in Africa
. Palgrave Macmillan. pp. 145-160.
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Reprint of an article that first appeared in the journal Philosophia Africana (2020).
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Must Land Reform Benefit the Victims of Colonialism?
Thaddeus Metz
2020
Philosophia Africana
19 (2):122-137.
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Appealing to African values associated with ubuntu such as communion and reconciliation, elsewhere I have argued that they require compensating those who have been wronged in ways that are likely to improve their lives. In the context of land reform, I further contended that this principle probably entails not transferring unjustly acquired land en masse and immediately to dispossessed populations since doing so would foreseeably lead to such things as capital flight and food shortages, which would harm them and the
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broader society. Oritsegbubemi Anthony Oyowe has recently argued against my claim that land reform should be enacted in a way expected to benefit victims of colonialism while not greatly burdening innocent third parties, instead supporting the return of land to its rightful owners regardless of how the manner in which it were done would affect people’s quality of life. Here I expound Oyowe’s argumentation and respond to it in defence of my initial position, appealing to examples from southern Africa to illustrate. (
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Cultural Gaslighting.
Elena Ruíz
2020
Hypatia
35 (4):687-713.
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This essay frames systemic patterns of mental abuse against women of color and Indigenous women on Turtle Island (North America) in terms of larger design-of-distribution strategies in settler colonial societies, as these societies use various forms of social power to distribute, reproduce, and automate social inequalities (including public health precarities and mortality disadvantages) that skew socio-economic gain continuously toward white settler populations and their descendants. It departs from traditional studies in gender-based violence research that frame mental abuses such as gaslighting--commonly
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understood as mental manipulation through lying or deceit--stochastically, as chance-driven interpersonal phenomena. Building on structural analyses of knowledge in political epistemology (Dotson 2012, Berenstain 2016), political theory (Davis and Ernst 2017), and Indigenous social theory (Tuck and Yang 2012), I develop the notion of cultural gaslighting to refer to the social and historical infrastructural support mechanisms that disproportionately produce abusive mental ambients in settler colonial cultures in order to further the ends of cultural genocide and dispossession. I conclude by proposing a social epidemiological account of gaslighting that a) highlights the public health harms of abusive ambients for minority populations, b) illuminates the hidden rules of social structure in settler colonial societies, and c) amplifies the corresponding need for structural reparations. (
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Should Current Generations Make Reparation for Slavery?
Thomas Mulligan
2019
Australasian Journal of Philosophy
97 (4):847-847.
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A brief review of Janna Thompson's *Should Current Generations Make Reparation for Slavery?* (2018, Polity Press).
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The Ethics of Reparations Policies.
Alasia Nuti
Jennifer Page
2019
In Andrei Poama & Annabelle Lever,
Routledge Handbook of Ethics and Public Policy
. Routledge. pp. 332-343.
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We identify the ethics of reparations policies as its own distinct field of inquiry, and consider several neglected ethical issues that arise in the process of devising reparations programmes. The problem of political instrumentalization has to do with the fact that reparations can be a way for the governments to bolster their legitimacy rather than achieve justice. The problem of exclusion refers to individuals with seemingly valid claims being turned away. Finally, the problem of inclusion has to do with including
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would-be claimants who are not mobilized in making a reparations demand, as well as with reconciling competing reparations demands. (
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Reparations for Police Killings.
Jennifer M. Page
2019
Perspectives on Politics
17 (4):958-972.
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After a fatal police shooting in the United States, it is typical for city and police officials to view the family of the deceased through the lens of the law. If the family files a lawsuit, the city and police department consider it their legal right to defend themselves and to treat the plaintiffs as adversaries. However, reparations and the concept of “reparative justice” allow authorities to frame police killings in moral rather than legal terms. When a police officer kills
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a person who was not liable to this outcome, officials should offer monetary reparations, an apology, and other redress measures to the victim’s family. To make this argument, the article presents a philosophical account of non-liability hailing from self-defense theory, centering the distinction between reasonableness and liability. Reparations provide a non-adversarial alternative to civil litigation after a non-liable person has been killed by a police officer. In cases where the officer nevertheless acted reasonably, “institutional agent-regret” rather than moral responsibility grounds the argument for reparations. Throughout the article, it is argued that there are distinct racial wrongs both when police kill a non-liable black person and when family members of a black victim are treated poorly by officials in the civil litigation process. (
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Towards transitional justice? Black reparations and the end of mass incarceration.
Jennifer Page
Desmond King
2018
Ethnic and Racial Studies
41 (4):739-758.
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There are many commonalities between the goals of transitional justice and domestic redress movements. We look at the movement for reparations for enslavement and Jim Crow in the United States as an example of a domestic reparations movement, and argue for the usefulness of the concept of transitional justice. We are particularly interested in showing that a future democratic transition – the end of mass incarceration – could animate a renewed push for reparations and a formal investigation into America’s legacy
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of racial injustice. (
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Is it wrong to topple statues and rename schools?
Joanna Burch-Brown
2017
Journal of Political Theory and Philosophy
1 (1):59-88.
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In recent years, campaigns across the globe have called for the removal of objects symbolic of white supremacy. This paper examines the ethics of altering or removing such objects. Do these strategies sanitize history, destroy heritage and suppress freedom of speech? Or are they important steps towards justice? Does removing monuments and renaming schools reflect a lack of parity and unfairly erase local identities? Or can it sometimes be morally required, as an expression of respect for the memories of people
...
who endured past injustices; a recognition of this history's ongoing legacies; and a repudiation of unjust social hierarchies? (
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Race and Justice
in
Philosophy of Gender, Race, and Sexuality
Reparations
in
African/Africana Philosophy
Slavery
in
African/Africana Philosophy
Social and Cultural Memory
in
Philosophy of Mind
White Supremacy
in
Philosophy of Gender, Race, and Sexuality
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Legitimate Expectations, Historical Injustice, and Perverse Incentives for Settlers.
Timothy Waligore
2016-0032
Moral Philosophy and Politics
4 (2):207-228.
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This article argues against privileging the expectations of settlers over those of dispossessed peoples. I assume in this article that historical rights to occupancy do not persist through all changes in circumstances, but a theory of justice should reduce perverse incentives to unjustly settle on land in hopes of legitimating occupancy. Margaret Moore, in her 2015 book, A Political Theory of Territory, tries to balance these intuitions through an argument based on legitimate expectations. I argue that Moore’s attempt to reduce
...
perverse incentives (through expectation-altering institutional design) fails. Moore unduly privileges settler expectations, especially over those of indigenous peoples. I criticize United States court decisions resurrecting the expectations of past settlers in the allotment era (which share structural features with Moore’s arguments). Lastly, distinguishing between ‘final’ supersession of historical injustice through changing circumstances, and ‘dormant’ supersession, shows how indigenous claims to land and jurisdiction may revive. (
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Epistemic Injustice
in
Epistemology
Global Justice
in
Social and Political Philosophy
Political Theory
in
Social and Political Philosophy
Race and Justice
in
Philosophy of Gender, Race, and Sexuality
Reparations
in
African/Africana Philosophy
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Suicide by Democracy-- An Obituary for America and the world.
Michael Starks
2016
In
Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization-- Articles and Reviews 2006-2017 2nd Edition Feb 2018
. Las Vegas, USA: Reality Press. pp. 410-458.
details
America and the world are in the process of collapse from excessive population growth, most of it for the last century, and now all of it, due to 3rd world people. Consumption of resources and the addition of 4 billion more ca. 2100 will collapse industrial civilization and bring about starvation, disease, violence and war on a staggering scale. The earth loses about 2% of its topsoil every year, so as it nears 2100, most of its food growing capacity will
...
be gone. Billions will die and nuclear war is all but certain. In America, this is being hugely accelerated by massive immigration and immigrant reproduction, combined with abuses made possible by democracy. Depraved human nature inexorably turns the dream of democracy and diversity into a nightmare of crime and poverty. China will continue to overwhelm America and the world, as long as it maintains the dictatorship which limits selfishness. The root cause of collapse is the inability of our innate psychology to adapt to the modern world, which leads people to treat unrelated persons as though they had common interests. The idea of human rights is an evil fantasy promoted by leftists to draw attention away from the merciless destruction of the earth by unrestrained 3rd world motherhood. This, plus ignorance of basic biology and psychology, leads to the social engineering delusions of the partially educated who control democratic societies. Few understand that if you help one person you harm someone else—there is no free lunch and every single item anyone consumes destroys the earth beyond repair. Consequently, social policies everywhere are unsustainable and one by one all societies without stringent controls on selfishness will collapse into anarchy or dictatorship. Without dramatic and immediate changes, there is no hope for preventing the collapse of America, or any country that follows a democratic system. (
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Anthropology
in
Social Sciences
Conceptions of Democracy
in
Social and Political Philosophy
Economics
in
Social Sciences
Political Science
in
Social Sciences
Race and Democratic Representation
in
Philosophy of Gender, Race, and Sexuality
Racial Discrimination
in
Philosophy of Gender, Race, and Sexuality
Reparations
in
African/Africana Philosophy
Representative Democracy
in
Social and Political Philosophy
Social Sciences, Misc
in
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Sociology
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Rawls, self-respect, and assurance: How past injustice changes what publicly counts as justice.
Timothy Waligore
2016
Politics, Philosophy and Economics
15 (1):42-66.
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This article adapts John Rawls’s writings, arguing that past injustice can change what we ought to publicly affirm as the standard of justice today. My approach differs from forward-looking approaches based on alleviating prospective disadvantage and backward-looking historical entitlement approaches. In different contexts, Rawls’s own concern for the ‘social bases of self-respect’ and equal citizenship may require public endorsement of different principles or specifications of the standard of justice. Rawls’s difference principle focuses on the least advantaged socioeconomic group. I argue
...
that a historicized difference principle considers the relative standing of racial, gender, and other historically stigmatized groups; provides their members assurance by weakening incentives to manipulate justice to another group’s advantage; and may result in policies resembling reparations, though justified by forward-looking considerations of self-respect and public assurance. I then examine how disrespectful justifications were historically used to forcibly include indigenous peoples as citizens. While Rawls thinks providing citizens one package of basic liberties signals respect, indigenous self-government could better support self-respect. I invoke Rawlsian international justice, which calls for mutual respect between peoples. Indigenous peoples’ status should reflect their past and persisting peoplehood, providing assurance by weakening incentives to unjustly transform international into domestic contexts. (
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Distributive Justice, Misc
in
Social and Political Philosophy
John Rawls
in
20th Century Philosophy
Political Theory
in
Social and Political Philosophy
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The Difference Principle
in
Social and Political Philosophy
Topics in the Philosophy of Race, Misc
in
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Compensation and Past Injustice.
Bernard Boxill
2014
In Andrew I. Cohen & Christopher Heath Wellman,
Contemporary Debates in Applied Ethics
. Malden, MA: Wiley-Blackwell. pp. 22--191.
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Take off your shoes, walk on the ground: The journey towards reconciliation in Australia [Book Review].
Matthew Digges
2012
The Australasian Catholic Record
89 (2):255.
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Digges, Matthew Review(s) of: Take off your shoes, walk on the ground: The journey towards reconciliation in Australia, by Lyn Henderson-Yates, Brian McCoy SJ, Melissa Brickell, Catholic Social Justice Series No 71, Alexandria NSW: Australian Catholic Social Justice Council, 2012, pp.32, $6.60.
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The Most Qualified Applicant.
Stephen Kershnar
2012
In
Justice for the Past
. SUNY Press. pp. 11-30.
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Affirmative Action in Education
in
Social and Political Philosophy
Affirmative Action, Misc
in
Social and Political Philosophy
Arguments against Affirmative Action
in
Social and Political Philosophy
Arguments for Affirmative Action
in
Social and Political Philosophy
Race and Civil Rights
in
Philosophy of Gender, Race, and Sexuality
Race and Justice
in
Philosophy of Gender, Race, and Sexuality
Racial Discrimination
in
Philosophy of Gender, Race, and Sexuality
Racial Inequality
in
Philosophy of Gender, Race, and Sexuality
Reparations
in
African/Africana Philosophy
Rights to Reparations
in
Social and Political Philosophy
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Intrinsic Moral Value and Racial Differences.
Stephen Kershnar
2012
In
Justice for the Past
. SUNY Press. pp. 95-115.
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In this paper, I argue for the following thesis: racial and ethic groups differ in their per capita intrinsic moral value. My argument rests on the notion that autonomy is a ground for intrinsic moral value and the notion that there are individual and group differences in autonomy. I then argue that the implications of this per capita difference between racial and ethnic groups are in some cases significant in that they are relevant to both public policy and private action.
Affirmative Action in Education
in
Social and Political Philosophy
Affirmative Action, Misc
in
Social and Political Philosophy
Arguments against Affirmative Action
in
Social and Political Philosophy
Arguments for Affirmative Action
in
Social and Political Philosophy
Race and Civil Rights
in
Philosophy of Gender, Race, and Sexuality
Race and Justice
in
Philosophy of Gender, Race, and Sexuality
Racial Discrimination
in
Philosophy of Gender, Race, and Sexuality
Racial Inequality
in
Philosophy of Gender, Race, and Sexuality
Reparations
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African/Africana Philosophy
Rights to Reparations
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Social and Political Philosophy
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