Debates about global justice have traditionally fallen into two camps. Statists believe that principles of justice can only be held among those who share a state. Those who fall outside this realm are merely owed charity. Cosmopolitans, on the other hand, believe that justice applies equally among all human beings. On Global Justice shifts the terms of this debate and shows how both views are unsatisfactory. Stressing humanity's collective ownership of the earth, Mathias Risse offers a new theory of global distributive justice--what he calls pluralist internationalism--where in different contexts, different principles of justice apply. Arguing that statists and cosmopolitans seek overarching answers to problems that vary too widely for one single justice relationship, Risse explores who should have how much of what we all need and care about, ranging from income and rights to spaces and resources of the earth. He acknowledges that especially demanding redistributive principles apply among those who share a country, but those who share a country also have obligations of justice to those who do not because of a universal humanity, common political and economic orders, and a linked global trading system. Risse's inquiries about ownership of the earth give insights into immigration, obligations to future generations, and obligations arising from climate change. He considers issues such as fairness in trade, responsibilities of the WTO, intellectual property rights, labor rights, whether there ought to be states at all, and global inequality, and he develops a new foundational theory of human rights.

The concept of global justice makes visible how we citizens of affluent countries are potentially implicated in the horrors so many must endure in the so-called less developed countries. Distinct conceptions of global justice differ in their specific criteria of global justice. However, they agree that the touchstone is how well our global institutional order is doing, compared to its feasible alternatives, in regard to the fundamental human interests that matter from a moral point of view. We are responsible for global regimes such as the global trading system and the rules governing military interventions. These institutional arrangements affect human beings worldwide, for instance by shaping the options and incentives of governments and corporations. Alternative paths of globalization would have differed in how much violence, oppression, and extreme poverty they engender. And global institutional reforms could greatly enhance human rights fullfillment in the future. The importance of this global justice approach reaches well beyond philosophy. It enables ordinary citizens to understand their options and responsibility for global institutional factors, and it challenges social scientists to address the causes of poverty and hunger that act across borders. The present volume addresses four main topics regarding global justice: The normative grounds for claims regarding the global institutional order, the substantive normative principles for a legitimate global order, the roles of legal human rights standards, and some institutional arrangements that may make the present world order less unjust. All royalties from this book have been assigned to Oxfam.

How can we promote economic progress in a staggeringly complex global system? In the bestselling book The World is Flat, Thomas Friedman argued that technology and globalization have leveled the playing field among workers and innovators worldwide. But why, ten years after he proposed thisthesis, are billions of people around the world still locked out of global prosperity and security?In Rules for a Flat World, law and economics professor Gillian Hadfield points to an outdated legal infrastructure as the cause of stagnating progress in the global economy. The world's biggest corporations are struggling to manage workers, and advance a consistent strategy, in dozens of countriesat once. Small businesses are being crushed by disruption a hemisphere away. Billions of people who constitute the bottom of the economic pyramid are still shut out of the technological, legal, and medical advancements that the other half of the world enjoys. Put simply, the law and legal methods onwhich we currently rely have failed to evolve along with technology. Hadfield argues not only that these systems are too slow, costly, and localized to support an increasingly complex global economy, but also that they fail to address looming challenges such as global warming, poverty, andoppression in developing countries.Instead of growing more agile and less expensive, our legal infrastructure is drowning in costs and complexity, all the while growing less capable of responding to the needs of businesses, governments, and ordinary people. Through a sweeping review of the emergence and evolution of law overthousands of years, Hadfield makes the case that our existing methods of producing law-via legislatures, courts, and bureaucracies-need supplementing. Markets, she argues, have the capacity to spur investment in regulation so that we can better manage smarter, faster, and more complicated economicsystems. Combining an impressive grasp of the empirical details of economic globalization with an ambitious re-envisioning of our global legal system, Rules for a Flat World is a crucial and influential intervention into the debates surrounding how best to manage the evolving global economy.

Transforming Ourselves, Transforming the World is an insightful collection that articulates how Jesuit colleges and universities create an educational community energized to transform the lives of its students, faculty, and administrators and to equip them to transform a broken world. The essays are rooted in Pedro Arrupe’s ideal of forming men and women for others and inspired by Peter-Hans Kolvenbach’s October 2000 address at Santa Clara in which he identified three areas where the promotion of justice may be manifested in our institutions: formation and learning, research and teaching, and our way of proceeding. Using the three areas laid out in Fr. Kolvenbach’s address as its organizing structure, this stimulating volume addresses the following challenges: How do we promote student life experiences and service? How does interdisciplinary collaborative research promote teaching and reflection? How do our institutions exemplify justice in their daily practices? Introductory pieces by internationally acclaimed authors such as Rev. Dean Brackley, S.J.; David J. O’Brien; Lisa Sowle Cahill; and Rev. Stephen A. Privett, S.J., pave the way for a range of smart and highly creative essays that illustrate and honor the scholarship, teaching, and service that have developed out of a commitment to the ideals of Jesuit higher education. The topics covered span disciplines and fields from the arts to engineering, from nursing to political science and law. The essays offer numerous examples of engaged pedagogy, which as Rev. Brackley points out fits squarely with Jesuit pedagogy: insertion programs, community-based learning, study abroad, internships, clinical placements, and other forms of interacting with the poor and with cultures other than our own. This book not only illustrates the dynamic growth of Jesuit education but critically identifies key challenges for educators, such as: How can we better address issues of race in our teaching and learning? Are we educating in nonviolence? How can we make the college or university “greener”? How can we evoke a desire for the faith that does justice? Transforming Ourselves, Transforming the World is an indispensable volume that has the potential to act as an academic facilitator for the promotion of justice within not only Jesuit schools but all schools of higher education.

Mae Elise Cannon provides a comprehensive resource for Christians like you who are committed to social justice. She presents biblical rationale for justice and explains a variety of Christian approaches to doing justice. A wide-ranging catalog of topics and issues give background info about justice issues at home and abroad and give you the tools you need to take action.

Are wealthy countries' duties towards developing countries grounded in justice or in weaker concerns of charity? Justice in a Globalized World offers both an in-depth critique of the most prominent philosophical answers to this question, and a distinctive approach for addressing it.

Includes bibliographical references (p. 639-665) and indexes.