Hyun-Seop Kim

Our ambivalent attitudes toward the notion of ‘a life worth living’ present a philosophical puzzle: Why are we of two minds about the birth of a severely disabled child? Is the child’s life worth living or not worth living? Between these two apparently incompatible evaluative judgments, which is true? If one judgment is true and the other false, what makes us continue to find both evaluations appealing? Indeed, how can we manage to hold these inconsistent judgments simultaneously at all? I critically examine two solutions to this puzzle: the hidden-indexical account and Velleman’s anti-realist account. I propose an alternative explanation which appeals to (a) state-given, as opposed to object-given, reasons for belief and (b) the distinction between belief and acceptance. I argue that (1) the fact that a severely disabled life is not worth living provides object-given reason to believe that that life is not worth living, but (2) after the birth of a severely disabled child, the psychological utility of positive evaluation gives us a state-given reason to believe that that child’s life is worth living, and a reason to accept that, in our relation with the child, her life is worth living. I conclude by drawing a practical lesson about wrongful life suits

In this paper, I argue that a new principle of background justice should be added to Rawls’s Law of Peoples because climate change is an international and intergenerational problem that can destabilize the Society of Peoples and the well-ordered peoples therein. I start with explaining the nature of my project and Rawls’s conception of stability. I argue that climate change poses a realistic threat to the stability of climate-vulnerable liberal peoples and as a result undermines international peace and security. Despite the uncertainties due to the complexity of the climate system and about the resilience of liberal societies, liberal peoples’ fundamental interests in just basic institutions and national security call for the adoption of a precautionary principle. Rawls’s own principles are, I argue, inadequate to solve the stability problem from climate change. Still, his framework provides the theoretical resources to develop a new extension. I propose a new Rawlsian principle of international, intergenerational justice that guarantees the environmental background conditions under which well-ordered peoples can sustain their basic structure over generations and sketch the principle’s institutional implementation. I conclude with the theoretical and practical significance of this extension of Rawls’s theory.

In this essay, I propose an interpretation of John Rawls’s The Law of Peoples that puts the stability of liberal societies as the central organizing idea of its principles. I start by critically examining other interpretations currently found in the literature. I observe two characteristics of Rawls’s conception of stability from his political turn: stability for the right reasons and in the right way. In the main body of the essay, I argue that the absence of a global egalitarian principle is compatible with the stability of liberal peoples, that the toleration of decent peoples is conducive to the stability of liberal peoples, and that the universal enforcement of human rights and assistance to burdened societies are rationally required for the stability of liberal peoples. I clarify the meaning of the centrality of peace and stability, and explain why it is not conspicuous but still unsurprising given Rawls’s personal history and the development of his theory of international justice. I conclude by suggesting how the stability interpretation paves the way for further extensions of Rawls’s theory of justice and assessing the practical value of The Law of Peoples.