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Ubuntu is a dynamic and celebrated concept in Africa. In the great Sutu-nguni family of Southern Africa, being humane is regarded as the supreme virtue. The essence of this philosophy of life, called ubuntu or botho, is human relatedness and dignity. The Shona from Zimbabwe articulate it as: "I am because we are; I exist because the community exists." This volume offers twenty-two such reflections on practicing ubuntu as it relates to justice, personhood and human dignity both in Southern African as well as in wider international contexts. This work highlights the potential of ubuntu for enriching our understanding of justice, personhood and human dignity in a globalising world. -- publisher's description

The Concept of Injustice challenges traditional Western justice theory.?Thinkers from Plato and Aristotle through to Kant, Hegel, Marx and Rawls have subordinated the idea of injustice to the idea of justice.? Misled by the word's etymology, political theorists have assumed injustice to be the sheer, logical opposite of justice.?Heinze summons ancient and early modern texts, philosophical and literary, with special attention to Shakespeare, to argue that injustice is not primarily the negation, failure or absence of justice.? It is the constant product of regimes and norms of justice.? Justi.

Epistemic injustices are the distinctly epistemic harms and wrongs which undermine or depreciate our capacities knowers. This dissertation develops a theory of epistemic injustice and justice which accounts for excesses in epistemic goods as a source of epistemic injustice. This is a theory of epistemic overload as epistemic injustice. The dissertation can be divided into three parts: 1) motivational, 2) theoretical, 3) applications and implications. First, Chapters 1 and 2 motivate the study of epistemic injustice and epistemic overload. Chapter 1 identifies a gap in the literature on epistemic injustice concerning excesses in epistemic goods as sources of epistemic injustice while canvassing the major themes and debates of the field. Chapter 2 levels an objection to proper epistemology, thereby providing an indirect defense of the study of epistemic injustice. Second, theoretical development occurs in are Chapters 3, 4, 5, 6. Chapter 3 initiates the argument for epistemic overload, while Chapter 4 extends the case for epistemic overload, identifying several epistemic injustices arising from excesses of understanding, credibility, and truth. Chapter 5 explains the oversights of prior theorists by developing a more descriptively adequate account of social epistemics that explains the many sites of epistemic injustice. Chapter 6 develops a two-stage contractualist theory of epistemic in/justice to explain the bad-making features of epistemic injustices and generates the duty of epistemic charity. The third part of the dissertation applies the findings of earlier chapters to contemporary practical and theoretical problems. Chapter 7 employs the contractualist reasoning of Chapter 6 to address and ameliorate problems from excesses in the uptake and circulation of hermeneutical resources and true-beliefs. Chapter 8 considers the mutual dependence relations between political phenomena and epistemic in/justice, showing that accounts of political justice depend upon or presuppose epistemic justice. Finally, Chapter 9 applies epistemic overload to the use of big data technologies in the context of predive policing algorithms. An abductive argument concludes that the introduction of the Strategic Subjects List as part of a Chicago policing initiative in 2013 introduced understandings which likely contributed to gun-violence in Chicago and which constitutes an epistemic overload. In sum, the dissertation shows the theoretical and practical significance of epistemic overload as epistemic injustice. ; Ph. D.

In this paper I begin by explaining what epistemic injustice is and what ordinary language philosophy is. I then go on to ask why we might doubt the usefulness of ordinary language philosophy in examining epistemic injustice. In the first place, we might wonder how ordinary language philosophy can be of use, given that many of the key terms used in discussing epistemic injustice, including 'epistemic injustice' itself, are not drawn from our ordinary language. We might also have doubts about the usefulness of ordinary language philosophy in this area, given ordinary language philosophers' aversion to theory. Finally, we might have doubts about the usefulness of ordinary language philosophy due to the fact that the study of epistemic injustice is clearly a study of practical matters concerning the way the world is and has been historically. If ordinary language philosophy is just concerned with grammar, what use can it be to practical and social philosophy concerning current issues? In response to these worries, I demonstrate the usefulness of ordinary language philosophy in practice by applying the insights of Ludwig Wittgenstein and Alan R. White to a problem that Miranda Fricker raises, but does not answer: about whether there is a confidence condition on knowledge. I also make use of Gilbert Ryles distinction between 'the use of ordinary language' and 'the ordinary use of an expression' to show that the terminology used in examining epistemic injustice is ordinary in some sense.

Practical justice: by way of introduction / Peter Aggleton, Alex Broom and Jeremy Moss -- Perspectives and accounts -- Concepts of justice and practical injustices / Paul Patton and Jeremy Moss -- Homeless women : histories of emotion and justice / Anne O'Brien -- Worlds apart and still no closer to justice : recognition and redress in gendered disability violence / Leanne Dowse -- Supporting mental health in low-income communities : implications for justice and equity / Felicity Thomas and Lorraine Hansford -- Critical theories of justice and the practice of torture prevention / Danielle Celermajer -- Poverty in rich countries: damage, difference, and possibilities for justice / Kylie valentine -- Engaging global institutions to achieve practical justice : the case of sexual rights / Sofia Gruskin and Alexandra Nicholson -- From principles to practice -- Practical justice in social work and social welfare: contested values / Richard Hugman -- A just child protection system : is it possible? / Ilan Katz -- Collaborative disability inclusive research and evaluation as a practical justice process / Karen Fisher and Rosemary Kayess -- Justice and the political future for indigenous Australians / Darryl Cronin -- The serendipity of justice : the case of unaccompanied migrant children becoming adult in the UK / Elaine Chase -- Patient reported measures as a justice project through involvement of service user researchers / Annie Madden, Paul Lennon, Cassie Hogan, Mel Getty, Max Hopwood, Joanne Neale and Carla Treloar -- Unequal justice : the effect of mass incarceration on children's educational outcomes in the USA : practical implications for policy and programmes / Leila Morsy -- Antimicrobial resistance, bacterial relations and social justice / Alex Broom, Assa Doron and Peter Aggleton -- Fostering change through the pursuit of practical justice in sexual and reproductive health and rights / Purnima Mane and Peter Aggleton.

Legal justice and injustice : toward a situated perspective / Thomas R. Kearns and Austin Sarat -- The injustice of policing : prehistory and rectitude / Michael Taussig -- Undoing historical injustice / Robert W. Gordon -- Justice for all? Marriage, and deprivation of citizenship in the United States / Nancy F. Cott -- Freedom, equality, pornography / Joshua Cohen -- Judicial supremacy, the concept of law, and the sanctity of life / Frank Michelman

Structural Injustice advances a theory of what structural injustice is and how it works. Powers and Faden present both a philosophically powerful, integrated theory about human rights violations and structural unfairness, alongside practical insights into how to improve them.

What makes an injustice epistemic rather than ethical or political? How does the former, more recent category relate to the latter, better-known forms of injustice? To address these questions, the papers of this Special Issue investigate epistemic injustice in close connection to different conceptions of agency, both epistemic and practical.

"Why do ghettos persist?" Tommie Shelby asks in Dark Ghettos. Today, ghettos are widely seen as social problems that public policy should aim to solve. Shelby calls this the "medical model" because it portrays ghettos as sick patients in need of treatment. In his view, this model ignores the political agency of the ghetto poor and the underlying social structures that perpetuate disadvantage in black communities. Shelby argues that we should conceive of ghettos within a "justice paradigm" instead. Adopting a Rawlsian framework, he considers the existence of ghettos as a sign of deeply embedded social injustice, and he offers a "nonideal" social theory, establishing what the government and citizens are obligated and permitted to do within fundamentally unfair conditions. His theory arises through practical considerations: should the American government enforce residential diversity? Should welfare programs disincentivize single motherhood? For those who live in ghettos, is voluntary non-work--or street violence, or hip-hop--a just and valid form of dissent? Ultimately, Shelby aims to establish principles that will lead to the abolishment of ghettos through just reform.--

"Love your neighbour as yourself" is a love principle which forms the central focus of Christian Ethics and it is taught across other major world religious traditions. This principle was taught by Jesus Christ and expounded by many Biblical Scholars emphasizes the fact that whatever an individual cannot and will not do to self in goodwill and good knowledge should not do the same to his neighbour. At present, Nigeria is engulfed in several conflicts and challenges, arising from Ethno-religious crises, herder-farmers conflicts, injustice in appointment and employment, bribery and corruption, political, economic crises as well as gender-based violence, and most recently "ENDSARS" Protest arising from police brutality to the citizenry. This paper adopted the descriptive methods of secondary data collection and used the qualitative methods to analyses the data collated. One of the recommendations made is that the "Principle of love your neighbour as yourself" should be practiced by every Nigerian irrespective of the diversities of religion, tribe, language, age, sex, gender, or colour.