Concept Of Injustice Research Articles

ISLAMIC ECONOMIC VIEWS ON THE CONCEPT OF JUSTICE IN THE DISTRIBUTION OF INHERITANCE FOR DAUGHTERS IN THE PAKPAK TRIBAL COMMUNITY

This research examines the forms of habits in the Pakpak people, precisely in Maholida Village, in the form of an injustice system in inheritance experienced by girls, as well as examines the Islamic economic view of injustice that benefits men and the weakness of the inheritance system for girls in the distribution of wealth in society pack tribe. The population in this study were all Pakpak people in Maholida Village with a total sample of (11) people consisting of representatives of religious leaders, government leaders, traditional leaders and representatives of the Pakpak people. With his research using qualitative analysis methods by conducting direct interviews with respondents to get answers to the problems studied. The results of the study indicate that there is a concept of injustice in the distribution of inheritance to daughters in the Pakpak tribe which benefits one party and harms the other party in a family.

Whither epistemic decolonisation? How to make experiences a source of moral justification

ABSTRACT This paper examines the narrative turn in decolonial theory, specifically regarding the use of experience as sources for normative theories. While narratives of experience can challenge claims of universality, they alone cannot provide broader normative criteria that extend beyond specific experiences, making their use as moral justification ambiguous. Before seeking criteria for moral justification, it is essential to examine the epistemic contribution of experience-based discourse, such as standpoint theories and the Brazilian concept of “lugar de fala” (place of speech). Instead of relying solely on experience, the paper argues for an epistemic critique of the socially shared vocabulary that precedes these experiences. The paper proposes that a more productive approach lies in identifying blind spots in our concept of injustice and examining the vocabulary that shapes our disposition to feel and narrate experiences. This critique challenges the limitations of relying solely on identity for moral justification, emphasising the importance of collective understanding and the need for a broader framework. By expanding this vocabulary, alternative ways of being affected and describing forms of life can be explored.

Ortaokul Öğrencilerinin Sosyal Adalet Bilinci

The purpose of this study is to investigate the social justice awareness levels of middle school students in relation to various variables, as well as to reveal the students' views on social justice. The quantitative dimension of the research was formed by 421 students studying in secondary schools of different socioeconomic levels in Denizli, and the qualitative dimension was formed by 24 students using criterion sampling in the research that used the explanatory design, which is one of the mixed-method designs. The researcher's "Social Justice Awareness" scale was employed as a quantitative data collection tool in the study. A semi-structured interview form was used to collect qualitative data. Quantitative data of the study were analyzed with the Mann Whitney U test and Kruskal Wallis test. The data collected from the interviews were presented in the form of codes, categories, and themes. Direct quotations are used to demonstrate the students' observations and views. As a result of the research, it was determined that female students had higher levels of social justice awareness, and there were significant differences in the social justice awareness levels of the students in terms of their grade level, their parents' educational status, and their families' monthly income levels. The qualitative findings of the study support the quantitative findings. What the students understood from the concept of social justice was gathered under a single theme as "Social Justice in terms of Social Order". This theme includes the categories of democracy, psychological needs, economy, education, and personal development. It is seen that most students explain their social justice perceptions through the concepts of injustice, inequality, and unequal treatment resulting from income distribution, and they do not address components of social justice such as race, multiculturalism, politics, and gender issues. As a result, it is evident that the students understand the concept of social justice, but they lack more precise information about the subject's content.

Literal Meaning of Nur (the Light) Verse: Examining Unity of Being in the Translation of the Qur'an

Starting from the consensus of the principal Sufi scholars and non-Sufi scholars in affirming religious principles and the Qur'an as the main reference, this paper focused on the doctrineof Sufism through Nur (the Light) verse. The study aimed to enhanced their agreement through the literalism method, even in its most elementary form, namely literal translation. Using the literal translation method, the study tried to answer whether Wahdatul Wujud could be explored and confirmedby the literal translation of the Light verse. Besides helping to clarify Wahdatul Wujud, it also confirmed the Sufi's doctrine through comparing its results with other verses. The study pointed out that the doctrine of Wahdatul Wujud could be explained and elaborated through the literal translation of the Light verse; the explanation of Wahdatul Wujud confirmed its difference from the doctrine of hulul and ittihad; and the explanation and argumentation of Wahdatul Wujud did not only clear up misunderstandings but also opened the opportunity to reduce the tension between Sufi and others due to the polemic of the doctrine. The literal translation needs to be further examined for its application to verses other than the light verse referred to by the Sufis in explaining Wahdatul Wujud or other Sufism doctrines such as the concept of heresy (al-dhalal), the concept of injustice (al-dzulm), infidel, shirk, agnoseology (al-ta'thil), and the degree of essence (maqam al-dzat).

Konsep perempuan shalihah pada lirik “Aisyah Istri Rasulullah” (Studi ketidakadilan analisis wacana Teun A. Van Dijk)

<p>The presentation of the lyrics in a song is a form of communication that requires meaning, through the massive lyrics of a song composed entitled "Aisyah Wife Rasulullah" which is discussed interestingly to be discussed in the realm of the meaning of the text, the context and the discourse. Through Teun A. Van Dijk's discourse analysis, a certain condition can also be understood as an injustice process, in which to expose the injustice it is done in 3 ways, namely by text analysis, context analysis and social discourse analysis. The importance of understanding a text with this discourse analysis is able to open a broader paradigm of problems in human life, especially the concept of injustice. As in the phenomenon of the song "Aisyah wife of the Prophet Muhammad" which produces a social discourse that women are righteous physically and who always accompany their husbands. This is said to be injustice in religion which has discussed the relationship between partners, as well as `` the measure of happiness in the household is not measured by women's physicality, as the concept of shalihah according to religion. So, the focus of this research is only to expose the injustices that occur in the text and the context of the discourse about the meaning of "shalihah" in the lyrics of "Aisyah, the wife of the Prophet".</p><p> </p>

What Makes Epistemic Injustice an “Injustice”?

What Makes Epistemic Injustice an “Injustice”?

The grammar of rights and the grammar of needs

Abstract The paper is structured into four parts. Firstly I discuss the connection between the concept of injustice and the idea of human or individual rights. The claim is quite trivial: the language of rights has been and is still used as a strategy to demand correctives against injustice. Since this strategy has negative effects, of which concrete examples are given, I suggest a different grammar be adopted, the grammar of needs, which is what societies adopt in their justificatory discourses anyway. This leads into a consideration of how social criticism could start precisely from such discourses and why, under specific circumstances, the grammar of needs could represent a better strategy for this criticism than the language of rights does.

The concepts of “injustice” and “public policy” in Article 6(c) of the Hague Choice of Court Convention

Article 6(c) of the Hague Choice of Court Convention (“Convention”) authorises courts seised (albeit not chosen) to ignore exclusive choice of court agreements at the jurisdictional stage if the effect of the agreement would lead to a “manifest injustice” or would be “manifestly contrary” to the public policy “of the State of the court seised”. Many seem to assume that only the domestic law of the State of the court seised matters in this context. Yet, a more nuanced interpretation is suggested in this article in the interest of furthering the Convention’s uniform interpretation. Article 6(c) establishes autonomously at treaty level concepts of injustice and public policy. These concepts do not exhaustively regulate when a court may rely on Article 6(c). However, they do define the potential scope (outer limits) of reliance on injustice and public policy concerns that a court seised (albeit not chosen) may make on the basis of domestic law.

What Is the Opposite of Injustice?

Scholars have long assailed binary notions of justice by challenging dichotomies between, for example, superior and inferior classes, ethnicities, or sexualities. What has remained intact is the seemingly obvious assumption of mutual exclusion between the concepts of justice and injustice. That logical distinction is expressly articulated with the very birth of programmatic Western social theory in ancient Greece and it persists still. Within any classical programmatic model, injustice emerges as a sheer imperfection in the achievement of that model’s conception or conceptions of justice. We come to view that concept of injustice as logically obvious. But the programmatic tradition exemplifies that logic of mutual exclusion even within existing, positive legal systems. Contrary to that tradition, it is argued here that injustice must be construed not merely as the inadequate realisation of one or more given conceptions of justice, but more importantly as the product of those same conceptions.

Figuring (Wounded) Detachment: Rape, Embodiment and Therapeutic Forgetting

The discovery that propranolol, a very safe drug used for many years, also ‘dampens’ traumatic memory has been hailed as an ethical solution to all kinds of trauma, especially that experienced by soldiers and by rape survivors. This paper seeks to consider what it might mean to be able to forget the trauma associated with a gendered injustice such as rape. It explores first the current political and legal significance of rape, considering the way that this new treatment imagines the figure of the rape survivor in ways that sustain particular conceptions of injustice. It then turns to explore Wendy Brown's work on ressentiment, exploring whether the capacity to ‘therapeutically forget’ might avoid the tendency for trauma to cause a ‘wounded attachment’. It then turns to consider the role of embodiment in terms of these attachments. Furthering the exploration of the ways that dominant gendered modes of being-in-the-world shape and are shaped by rape, I turn to ask what the consequences of becoming ‘unaffected’ by trauma and injustice might have for our capacities to address them.

The meaning of impunity: what do victims, offenders and society think of restorative encounters in the context of ETA terrorism in Spain?

ABSTRACTThe object of this article is to work with the concept of injustice, rather than impunity, following Reyes Mate's theory (2011), from the standpoint of restorative justice. The concept of delicate and real injustice, as developed by this Spanish philosopher, obliges us to take certain significant nuances into account. It is not a de-contextualised concept. On the contrary, it is a concept that underlines aspects of justice that are linked to more inherently local and community dimensions. The experiences of victims of terrorism are assessed from the standpoint of individual victimisation and acknowledgement in terms of the active responsibility of offenders as well as with a broad range of complementary responses to the social and political harm done. This work refers mainly to the terrorist group ETA, based on considerations drawn from the results of previous research. In the first part of the paper, the state of play with regard to restorative encounters within the domain of terrorist victimisat...

Therapy is a Process that Reduces Injustice

The aim of this paper is to discuss what I take to be a new and useful concept of injustice. By means of this concept I think that some of the destructiveness of injustice may be lessened. The founders of Judaism show numerous signs of having been very, very conscious that there exists no greater source of pain to one's personhood than the perception of an unresolved injustice. In our terms today this amounts to being conscious that emotions of unbounded hurt, of unbounded insult, of unbounded exploitation, accompany the perception of an unresolved injustice of which one has been a victim. Nor need such pained feelings just fade away, with time: fifty years later, such pain can burst out furiously at the very mention or memory of the event. This is especially clear when one has inflicted some injustice, especially on a loved one such as a parent, which cannot afterwards be resolved: this can leave an unbearable load of guilt, an unbearable intensity of grief. A particularly striking example of this is when the injustice was never resolved and the parent has since died. In this case the unbearable feelings that can result are especially likely to go on and on and on, timelessly, as if the event had happened just yesterday or last week. Survivor guilt amongst Jews who survived the Nazi genocide is a good example of this. Whether one is the cause or the recipient of an unresolved injustice, the attributes which accompany it have striking similarity: feelings of a frequently unbearable intensity which can be evoked irrespective of the passage of time. And a feeling which is unbounded in intensity is infinite in intensity , and something which can be evoked regardless of the passage of time, is timeless. All in all then, the emotional consequences of injustice tend to be a timeless infinity. That is to say we can have unbounded pain , which can be evoked irrespective of the flow of time. We do not just observe timeless infinities in interpersonal relations. To illustrate, take the example of the Nazis. Because they themselves behaved in ways which are almost universally perceived as notoriously unjust, it is usually forgotten that their claim was that German existence, in the 1930s, itself

Ressentiment, Revenge, and Punishment: Origins of the Nietzschean Critique

Nietzsche's thinking on justice and punishment explores the motives and forces which lie behind moral concepts and social institutions. His dialogue with several writers of his time is discussed here. Eugen Dühring had argued that a natural feeling of ressentiment against those who have harmed us is the source of the concept of injustice, so that punishment, even in its most impersonal form, is always a form of revenge. In attacking this theory, Nietzsche developed his own powerful critique of moral concepts such as responsibility and guilt. He borrowed his ‘historical’ approach to moral concepts from Paul Ree, who suggested that the utilitarian function of punishment had been obscured by its practice, which appears to be directly linked with moral guilt. Nietzsche responds that punishment has quite different purposes and meanings at different times, so that any single explanation or justification is inadequate. In this way, he rejects the pre-suppositions common to the retributivists and utilitarians of his time.