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By Julian Culp (auth.)

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Extra resources for Global Justice and Development

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As a result, they point out, it is simply impossible to consider whether the particular global institutional order that these principles determine to be the most desirable one sits well with our considered moral judgments. And if we lack the empirical information needed to test whether a given set of egalitarian principles of global distributive justice is compatible with our considered moral judgments in particular cases, a crucial element for a convincing justification of these principles is missing.

Caney accepts Nussbaum’s conception and redefines that global fair equality of opportunity as meaning that people of equal ability and Globalism 41 motivation should have equal chances to attain these central human capabilities. One serious problem inherent in Caney’s appropriation of Nussbaum’s articulation of ‘central human capabilities’ – as pointed out by Brock (2009, ch. 3) – is the extent to which such an account permits socially specific instantiations of the realization of these human capabilities.

Thinking otherwise, as Carens (2008 [1987], p. 212) once argued, would be equivalent to reinserting the feudal notion of birthright privileges into the core of political theorizing. 12 To appreciate why a practice-independent justification of Globalism is incompatible with the method of reflective equilibrium, recall that the practice-independent account of theorizing justice separates issues about the justification of principles of justice from issues about the application of principles of justice.

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