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Those who voice this criticism sometimes couple it with another: that the equality that is morally compelling is equality of status as a free and equal person in democratic society, not any sort of distributive equality guaranteeing that all should have the same or be treated the same.
Such recognition implies that you bear obligations to treat her in a certain way, that is, you recognize a specific normative status of the other person, e.g., as a free and equal person.
But that simply indicates that all things shouldn't be equal; person A needs fewer calories.
If person A has a lower resting energy expenditure than person B, it means that, all things being equal, person A will gain weight more readily and from fewer calories.
Similar(56)
Everyone agrees, he says, that justice involves treating equal persons equally, and treating unequal persons unequally, but they do not agree on the standard by which individuals are deemed to be equally (or unequally) meritorious or deserving.
Rawls substitutes the ideal of the social contract as a more satisfactory account of the basic rights and liberties of citizens as free and equal persons.
Or you might think that what free, rational, self-interested equal persons would accept as fundamental terms of association is what the veil of ignorance gives you, but that doesn't determine what's just.
If dropping or downgrading would be justified, free and equal persons could accept this without forfeiting their status.
All else equal, persons tend to communicate and spend time in the same place as those contacts that are cognitively salient to them.
Such treatment, at best, fails to recognize women as free and equal persons and, at worst, dehumanizes women and encourages their victimization.
The parties' interest in developing these two "moral powers" is a substantive feature of Rawls's account of the rationality of free and equal persons.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com