Vittorio Bufacchi

The principle of non-maleficence, primum non nocere, has deep roots in the history of moral philosophy, being endorsed by John Stuart Mill, W. D. Ross, H. L. A. Hart, Karl Popper and Bernard Gert. And yet, this principle is virtually absent from current debates on social justice. This article suggests that non-maleficence is more than a moral principle; it is also a principle of social justice. Part I looks at the origins of non-maleficence as a principle of ethics, and medical ethics in particular. Part II introduces the idea of non-maleficence as a principle of social justice. Parts III and IV define the principle of justice as non-maleficence in terms of its scope and coherence, while Part V argues that the motivation of not doing harm makes this principle an alternative to two well-established paradigms in the literature on social justice: justice as mutual advantage (David Gauthier) and justice as impartiality (Brian Barry).

This chapter explores the philosophical nature of social injustice in contemporary Ireland. By appealing to four key concepts in contemporary political philosophy, this chapter will expose the tension between Ireland’s strong economy, currently growing faster than any other country in the European Union, and the persistent unacceptable levels of poverty and inequality in all aspects of Irish society. There are three parts to the main thesis advanced in this chapter. First, to defend the political philosophy of egalitarianism from prioritarian critics. Secondly, to refute what is known in the literature as the Levelling-Down Objection to egalitarianism, according to which we ought to prefer a state of affairs where everyone is worse off as long as equality is maintained. Third, to suggest that Levelling-Down should not be seen as something objectionable, but merely as a much-needed correction. In the final part of the chapter, two possible solutions to the problem of inequality and social injustice in Ireland will be put forward: the introduction of a maximum income cap and a radical reassessment of Ireland’s historically entrenched assumption of the right to private property as an absolute right.

This article takes the first steps towards a new approach in applied philosophy, in the hope to encourage an idea of philosophy as a more empirical subject. Part I will provide an overview of the nature and scope of applied philosophy, followed in Part II by a critical evaluation of the “top-down” methodology still popular with many applied philosophers. Part III will then describe the basic axioms of “empirical philosophy,” explaining how the empirical approach differs from the top-down approach. Part IV will provide a reply to the standard criticism regarding the proposed marriage between empirical research and philosophy. Part V will test the validity of “empirical philosophy” on practical terms.

The current debate on why colonialism is wrong overlooks what is arguably the most discernible aspect of this particular historical injustice: its exreme violence. Through a critical analysis of the recent contributions by Lea Ypi, Margaret Moore and Laura Valentini, this article argues that the violence inflicted on the victims and survivors of colonialism reveals far more about the nature of this historical injustice than generally assumed. It is the arbitrary nature of the power relations between colonizers and the colonized which is at the heart of the injustice of colonization, and violence was the way arbitrariness and domination was cemented. The example of colonialism in the Caribbean during the 16th and 17th centuries is used to expose the full extent of this historical injustice.

This article takes the first steps towards a new approach in applied philosophy, in the hope to encourage an idea of philosophy as a more empirical subject. Part I will provide an overview of the nature and scope of applied philosophy, followed in Part II by a critical evaluation of the “top-down” methodology still popular with many applied philosophers. Part III will then describe the basic axioms of “empirical philosophy,” explaining how the empirical approach differs from the top-down approach. Part IV will provide a reply to the standard criticism regarding the proposed marriage between empirical research and philosophy. Part V will test the validity of “empirical philosophy” on practical terms.