Hillel Steiner

“Does the existence of unequal social and economic starting points in life nullify capitalism's claims to justice?” Notice is hereby given that this essay's answer to this question is an unequivocal “maybe.” For it is a banal but true claim that everything depends upon what is meant by capitalism, justice and life's starting point. And it is a less banal but no less true claim that their meanings are opaque or controversial or both. In what follows I shall devote little attention to the question of what justice is and shall simply presume that it is best characterized by historical entitlement theory. The last part of the essay discusses the notion of life's starting point and vacillates over what it would mean for one such point to be equal to another. Hence, the bulk of my argument is taken up with exploring what capitalism must be like to conform to historical entitlement theory. And my conclusion will be that, insofar as capitalism respects every person's right of self-ownership, its claims to justice require that no one be denied one type of equal payment – a payment which might be rendered at each life's starting point

For many persons, ‘Holocaust‐abomination’is a fixed point on their moral compass: if anything can be evil, it was. Yet at least one of the justifications deployed by its perpetrators (the eugenics argument) invokes widely‐held values concerning human health and procreation. Hence persons endorsing many current activities based on those values (e.g. genetic counselling) have been charged with being on a morally deplorable slippery slope. This paper sketches the necessary structure of a moral position capable of consistently embracing those values without placing its occupants on that slippery slope.

François Huet (1814-1869), a French philosopher, sought to reconcile the principles of Christianity with those of socialism. He argues that each person is entitled to the wealth he/she produces and to an equal share of the wealth from natural resources and from artifacts inherited from previous generations. Unlike Colins, Huet holds that agents have the right to give and bequeath wealth that they have created, but no such right with respect to wealth they inherited or received as a gift. (This view was later endorsed and modified by Rignano.).

The Global Fund is a mechanism for the global application of the Left Libertarian conception of distributive justice. As a form of luck egalitarianism, this conception confers upon each person an entitlement to an equal share of all natural resource values, since natural resources - broadly, geographical sites - are objects for the production of which no person is responsible. Owners of these sites, i.e. states, are liable to a 100% Global Fund tax on their unimproved value: that is, their gross market value minus the value of the improvements added to them by human effort. It is argued that the revenue yielded by this tax would be correspondingly reduced by a further tax on the use of natural resources