Hennie Lötter

The reluctance to eradicate poverty shown by citizens and governments of many modern constitutional democracies is puzzling. If poverty threatens societies in various ways, why would many countries with a strongly agreed upon system of democratic governance fail so painfully to find the commitment and appropriate action to eradicate poverty? In this essay I want to investigate the discordance between poverty and democracy. I will first briefly articulate the broad underlying values of modern constitutional democracies. Then I will analyze the ways in which poverty violates the underlying values of democracy. Next I will try to explain why poverty is still widespread in democracies, despite the multiple ways it violates democratic values. Finally I will look at the implications of my findings in terms of the functions of democratic values in contemporary democracies.

In the book "When I needed a neighbour were you there? Christians and the Challenge of Poverty" I highlight the overwhelming evidence that involvement with poor people and the issues of poverty is a fundamental part of what it means to be Christian. The life and teaching of Jesus Christ suggest that all Christians should be seriously concerned about the plight of poor people. Why? Let me explain. Jesus is the foundation of the Christian faith and role model for Christian behaviour in the world. In his life on earth he showed deep compassion for all people marginalized by society – for the poor, for widows, children, and the sick. Many of his stories and actions illustrate the extent to which he prioritized the relief of human suffering in his own ministry. The emphasis in the ministry of Jesus on compassion for marginalized people was nothing new in ancient Israel. A constant theme in the Old Testament was an imperative to show concern for marginalized people, especially widows, orphans, strangers, and poor people. As in the New Testament, caring for society’s vulnerable members was tied to the central religious obligations required of the ancient Israelites. I seek to uncover ethical values in the biblical texts that can enrich our understanding of how best to deal with poverty. This book is primarily directed at non-poor Christians to persuade them to take the plight of poor people more seriously. It also aims to present biblical perspectives on poverty that can be empowering to those who personally face the challenges of poverty.

Rawls champions the cause of the poor because of his strong moral sentiments about the eradication of poverty. I present these sentiments, which he converts into normative elements of his theory of justice. However, the conceptual framework and intellectual resources that he uses to articulate these sentiments are inadequate. His sentiments against poverty cannot be accommodated neatly, simply, and coherently in his liberal theoretical framework. Also, I point out that his definition of the identification of poor people as the least advantaged members of society is not adequate. Therefore, his theory is refashioned so that it can properly account for the fundamental interests of poor people. An alternative conception is presented, revising Rawlsian liberalism to enable it to adequately champion the cause of the poor. I provide an alternative definition of poverty and apply Mill’s analysis of the relation between justice and utility to Rawls’ theory of justice.

How should scientists judge the quality of research articles? In this article I present general criteria for judging the scientific value of a research report submitted for publication. These criteria can improve the quality of research articles and produce fair referee reports that are scientifically justifiable. My view is based on four fundamental rules that guide all good science. These rules ought to determine whether scientific research reports merit publication in scientific journals. The rules for good science also structure this article. They are as follows. [1] Scientists must use specialised problem-solving; [2] scientists must refer to previous work; [3] scientists must justify their findings; and [4] scientists must convince their scientific community.