Abstract

Faced with the ongoing tragedy of poverty in our world today, many have long called for a common standard of global justice. Such a standard should not be tied to any one particular strand of justice conceptualizations and it should yet be in harmony with the central motivating beliefs of the various concerned moral worldviews. The article reframes global justice thinking by approaching a core problem, namely motivating people to care for distant needy strangers, in a concrete intercultural manner: it sets out to study and compare the motivational underpinnings for an expansion of social justice, in an exemplary fashion, within two long-standing worldview traditions, namely Christian social ethics and contemporary Confucian ethics, in order to gain a more realistic impression of what a commonly shared and motivationally backed notion of global justice may look like. While the former expresses a universal concern for the poor, the latter has recently attracted interest, since Southeast Asian countries managed to lift millions of people out of abject poverty. As both traditions consider loving communal relationships to constitute the foundation of all justice considerations, the article inquires how this quest shapes each tradition’s way to motivate their adherents’ compliance with a vision of global justice.

Highlights

  • The practical urgency to fight poverty looms large in today’s world

  • Being mindful of God’s special concern for the poor (Pontifical Council 2006: 182) and the biblical-prophetical critique of greed as idolatry violating the demands of distributive justice (Schweiker 2004: 50), contemporary Christian social ethics (CSE) locates the concrete origins of poverty in personal and institutionalized forms of greed and neglect

  • In CSE there may be a stronger hope that state officials will be able to implement and enforce socially just structures by law which work to the benefit of all, even when the state of virtue in many people does not fully correspond to these structures and laws

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Summary

Introduction

The practical urgency to fight poverty looms large in today’s world. More than 800,000 human beings still live and die in absolute poverty, even though there are more than enough resources on our planet to feed all of us (United Nations 2015: 8). While in. The conceptualization of what causes poverty as well as the proposed measures to fight poverty differ vastly between these schools: many, especially in the West, seek to tackle poverty within the conceptual framework of a liberal political and economic world order They advocate a global market economy backed by liberal democratic nation states that guarantee free trade and institutional stability, which is presumed to be the result of rule of law and a human rights ethic defending individual liberties. Opting for Christian social ethics as a first dialogue partner reflects my background as a Christian ethicist It accounts for what has been recognized as the particular strengths of CSE, namely providing a solid groundwork for universal human dignity considerations, being a religious tradition that highlights and demands universal concern for the poor (Walzer 2010: 291; Cahill 2013: 30). In closing I will delineate a body of shared and complementary elements, which may be regarded as building blocks for a more deeply motivationally saturated account of global justice

Poverty and Justice in a Confucian Ethical Understanding
Poverty and Justice in a Christian Ethical Understanding
Harmonious Resonances
Differences and Blind Spots I
Differences and Blind Spots II
Conclusion
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