By Gustavo Pereira
The potential to participate in dialogues and justify one's positions constitutes the normative center of serious social justice. making sure this skill to each citizen is the most aim of justice, which calls for reworking social constructions and family members in addition to counteracting the results of capitalist dynamics.
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Additional info for Elements of a Critical Theory of Justice
Sample text
Both perspectives help to establish a framework within which to reflect and project the development of social justice as a critical theory of justice. The first step I will take in this task is to emphasize some limitations and to highlight the virtues of Fraser’s and Honneth’s models; for this reason the debate between them is taken only as a means to identify what is needed for a critical theory of justice. 1 Limitations of Fraser’s approach The greatest virtue of Fraser’s approach is that it is a pluralistic perspective that aims to adequately answer the demands of distribution, recognition and political representation.
Honneth maintains that his recognition-based approach has a surplus of validity that allows not only for explaining unsatisfied social demands but also for explaining its genesis and pressing beyond the current forms of social organization. I think this concept of ‘strong’ transcendence is the most appropriate one to support a critical theory of justice, but, as I have argued, Honneth does not introduce a framework that permits a more robust defence of his position. I believe that a critical theory of justice must have a strong transcendence, which enables it to constitute a critical point of view from which to assess and transform contemporary societies.
This priority provides equal treatment to every citizen, treatment that cannot be undermined by the state’s commitment to some form of life or conception of the good. Honneth’s placement of self-realization as the telos of social justice could reverse this priority, with the consequence of violating the equal treatment that every citizen, even citizens who do not share the conception of the good promoted by the state, is entitled to. For Honneth, self-realization depends on his concept of ethical life in order to be fulfilled.