Mark Christopher Navin

Oppression can be unjust from a luck egalitarian point of view even when it is the consequence of choices for which it is reasonable to hold persons responsible. This is for two reasons. First, people who have not been oppressed are unlikely to anticipate the ways in which their choices may lead them into oppressive conditions. Facts about systematic phenomena (like oppression) are often beyond the epistemic reach of persons who are not currently subject to such conditions, even when they possess adequate information about the particular consequences of their choices. Second, people may be (much) less responsible for remaining in oppressive conditions, even if they are responsible for entering circumstances of oppression. Oppression that results from a person’s choice may cause or contribute to dramatic changes in that person, and these changes may be sufficient to undermine the person’s responsibility for the results of her earlier choice.

Leaders of the world’s largest food sovereignty movement, La Vía Campesina, have argued that gender justice is a core component of food justice. On their view, food justice requires an end to violence against women and a guarantee of women’s equal social and political status. However, some have wondered what gender justice has to do with food. In particular, they have worried that La Vía Campesina’s embrace of radical gender egalitarianism cannot be grounded in food-related concerns. My goal in this paper is to respond to these objections, and to show that La Vía Campesina’s efforts to promote gender justice may be grounded in its broader food justice goals.

Many want to justify the continued existence of the human species or the absolutism of human rights. In his recent book, George Kateb argues that moral values (which, in his view, focus primarily upon suffering) are insufficient for these tasks. Morality condemns humanity for its history of needless death and destruction; morality tolerates violations of human rights. Kateb claims that human dignity (which he characterizes as an existential value) must do some of the heavy lifting required to defend the continuation of the species and the absolutism of human rights. In his view, the idea of humanity dignity results from reflection upon the uniqueness of humanity. The core content of human dignity is that “on earth, humanity is the greatest type of beings…[and] every member deserves to be treated in a manner consonant with the high worth of the species” (pp. 3-4). Human dignity consists both of the superior stature of the species and the equal status of each individual human being. A commitment to the superior stature of the species bolsters the justification of the species. While humanity may have condemned itself from a moral point of view, it may be justified by its great achievements and by its capacity to serve nature. A commitment to the equal status of all individuals bolsters the case for human rights by protecting against rights violations that may achieve a greater moral good.