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Liberalism, Justice and Cultural Plurality

Mojmir Križan ; Department of Political Science, University of Göttingen, Göttingen, Germany

Puni tekst: hrvatski, pdf (2 MB) str. 37-52 preuzimanja: 293* citiraj
APA 6th Edition
Križan, M. (1994). Liberalizam, pravednost i kulturna pluralnost. Politička misao, 31 (3), 37-52. Preuzeto s
MLA 8th Edition
Križan, Mojmir. "Liberalizam, pravednost i kulturna pluralnost." Politička misao, vol. 31, br. 3, 1994, str. 37-52. Citirano 15.12.2019.
Chicago 17th Edition
Križan, Mojmir. "Liberalizam, pravednost i kulturna pluralnost." Politička misao 31, br. 3 (1994): 37-52.
Križan, M. (1994). 'Liberalizam, pravednost i kulturna pluralnost', Politička misao, 31(3), str. 37-52. Preuzeto s: (Datum pristupa: 15.12.2019.)
Križan M. Liberalizam, pravednost i kulturna pluralnost. Politička misao [Internet]. 1994 [pristupljeno 15.12.2019.];31(3):37-52. Dostupno na:
M. Križan, "Liberalizam, pravednost i kulturna pluralnost", Politička misao, vol.31, br. 3, str. 37-52, 1994. [Online]. Dostupno na: [Citirano: 15.12.2019.]

Classical liberalism as opposed to traditional concepts has established a notion of justice which envisages the equality of individual (negative) freedoms and (tutelary) rights. Under the influence of socialist criticism modern-day liberals have been trying to include within the concept of justice the problem of distribution of positive freedoms and rights. The already classic attempt of solving this problem is the theory of justice by John Rawls. Rawls defines justice as fairness, whose basic principles are: the the equality of basic freedoms of individuals compatible with the freedom of other individuals, the distrubution of goods which will benefit most the least privileged, the primacy of freedom over social equality and justic over economic efficiency. In a pluralist society these principles should facilitate the establishment of the "overlapping consensus" among divergent social groups on the issues of basic social structure. In his attempt to solve the problems of social equality which Rawls' theory leaves open-ended, Michael Walzer postulates the principle of complex equality which requires different ways of distribution for different types of goods. These types cannot be specified in advance; however their distribution is the most remarkable skill of liberal politics. Finally, the author claims that the problem of a just political organization of multicultural societies can be solved by applying Rawls' principle of fairness on the negotiating processes and on achieving consensus among divergent cultural groups on certain issues.

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