Justice emerges to become a paramount concern for many lawmakers and scholars today. From the perspective of Rawls, premises of justice appear to have a historical perspective that conceives an array of related concepts. These include moral righteousness and reciprocity of action. The various elements that revolve and determine the essence of these statements curtail the true nature of justice. The article is a rejoinder of several scholarly writings that convene to determine the actual nature of real jurisdiction. This essay is an attempt to review the works of Jacobus with a view of extolling on the different perspectives that emanate in the sections. The article provides different ideologies in the creation of justice. The theoretical ideologies of authors like Stanton, Martin Luther, and Rawls provide an adequate emission of the real understanding of justice in its perfect sense.
The requirements of justice appear to have a systematic criterion in the definition of humanity. Rawls has an opinion that true justice should have a certain degree of fairness (p. 140). The elements that make it fair are as intriguing as the word. The idea relates closely to Martin Luther’s ideal society having an equal society. The equality appears so theoretical, and unreal in the face of the world full of different circumstances and personal interest. An emerging trend that people would always encounter is the difference that everybody has to live. Many people have different standards and ideals that they feel should deserve some respect. The elements that each person wants to inculcate in the allures of the society derail the true meaning of justice and denote a circumstantial permissiveness in the society. Rawls believes that personal circumstances should not derail our collective responsibility for equality and justice. A major hindrance that emerges in the course of this debut is the fact that many people are different. According to Cicero, there is a difference in the level of education, social status, and privilege status. These factors are cumulative and major a factor fall in the eventual output of society in terms of justice and equality.
The second construct that emerges as the primary good in the face of humanity is equality. Douglas opines that the desire for equality outweighs the major defects that come with the privilege. A major concern that Martin Luther opines is the utter development that accrues from equal statuses (p. 145). Unfortunately, the world appears too real to harbor such concerns. Some religions for instance hold on the inferiority of women as ordained by a superior being. Thomas Jefferson follows in the same opinion that humanity must abide within the confines of equality and justice (p. 55). These views have a relative imminence in the face of a deplorable standard of life. The major premise that people have not agreed to console is the dominance of having an equitable rather that equal standards. This emerges clearly in Thoreau’s statement of equality in humanity.
In conclusion, people cannot hold similar traits. Otherwise, the world would be full of monotonous activities. The true depiction of life must acknowledge true equality. Rawls believes that equality must have everybody factored in the process of governing and social life. However, there is a thin line between the actual nature of humanity, and the extent that one can accommodate the neighbor. Equity appears to hold much sense in the process of defining an acute standard of relative justice. Essentially, justice and sacrifice bear a certain semblance that is evident in the complete arena of social life. Every human being has an innate obligation to accommodate certain values that determine peace and continuity in the society. Equity still reigns as the best form of justice in the society.
Reference
Matson, Floyd W. Blind Justice: Jacobus Tenbroek and the Vision of Equality. Washington, D.C: Library of Congress, 2005. Print.
