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Tři podoby solidarity a solidarita jako odpověď na strukturální nespravedlnost

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Matiaško M.
Právník. Teoretický časopis pro otázky státu a práva (The Lawyer - Scientific Review for Problems of State and Law)
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2023
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vol. 162
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issue 9
793-808
EN
The paper examines the concept of solidarity as discussed in contemporary political philosophy. It is a concept that has remarkable constitutional-legal relevance, but it has received much less attention than other concepts. In the literature, solidarity is understood as a polysemantic concept and typically three forms of solidarity are distinguished: social, civic and political solidarity. In this paper, I will introduce these three forms of solidarity and then look more closely at civic solidarity. The latter is associated with the concept of the welfare state and draws our attention to the specificities of relations that already emerge in the political community and can produce arrangements that could be described as unjust. And it is precisely the motif of injustice, in its specific form of structural injustice as Iris Marion Young has thought of it, that guides my discussion of civic solidarity and its relevance for constitutional and human rights theory and practice, because it points to specific background phenomena to which we should not be indifferent.
CS
Příspěvek se zabývá pojmem solidarita, jak je diskutován v současné politické filosofii. Jde o pojem, který má pozoruhodnou ústavněprávní relevanci, ale je mu věnováno mnohem méně pozornosti než jiným pojmům. V literatuře se solidarita chápe jako polysémantický pojem a typicky se rozlišují tři podoby solidarity: solidarita sociální, občanská a politická. V tomto příspěvku představím tyto tři podoby solidarity a následně se blíže zaměřím na solidaritu občanskou. Ta je spojována s konceptem sociálního státu a upozorňuje nás na specifika vztahů, které vznikají již v politickém společenství a můžou vytvářet i takové uspořádání, které by bylo možné popsat jako nespravedlivé. A právě motiv nespravedlnosti, a to v její specifické podobě strukturální nespravedlnosti, jak o ní uvažovala Iris Marion Young, provází mou diskusi o občanské solidaritě a jejím významu pro ústavněprávní, respektive lidskoprávní teorii a praxi, protože poukazuje na specifické jevy v pozadí, vůči kterým bychom neměli být lhostejní.
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Karl Mannheim on Democratic Interaction: Revisiting Mass Society Theory1

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Yamada R.
Human Affairs
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2015
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vol. 26
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issue 2
93-103
EN
This essay re-considers Karl Mannheim’s notion of democratic behaviour in the context of mass society. Although the term ‘mass society’ seems archaic, it is still the precondition of democracy today. Mannheim conceptualized mass society as irrational, disintegrating Great Society and presented the remedy of Planning for Freedom to counter the crisis of mass democracy. In his remedy Mannheim advocated social education that fosters citizens’ democratic interaction, and the keywords of his education were ‘integrative behaviour’ and ‘creative tolerance’. The similar orientation of his remedy can be found in much more contemporary critiques of deliberative democracy. Iris Marion Young’s ‘communicative democracy’ was a version of her democratic interaction in a complex, large-scale mass society. Young’s notion of ‘reasonableness’ has substantial affinity with Mannheim’s integrative behaviour, both of which require the democratic attitude of hearing the other side and the readiness to self-transform. Mass society theory has relevance for contemporary democratic theory.
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On Justice as Dance

85%
Hall J.
Eidos. A Journal for Philosophy of Culture
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2021
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vol. 5
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issue 4
62-78
EN
This article is part of a larger project that explores how to channel people’s passion for popular arts into legal social justice by reconceiving law as a kind of poetry and justice as dance, and exploring different possible relationships between said legal poetry and dancing justice. I begin by rehearsing my previous new conception of social justice as organismic empowerment, and my interpretive method of dancing-with. I then apply this method to the following four “ethico-political choreographies of justice”: (1) the choral dance of souls qua winged chariot-teams (from Plato), (2) a dancingly beautiful friendship with the community (from Aristotle), (3) a tightrope-dance of the cool (from Al-Farabi), and (4) humans dancingly reimagined as positioned actors in fluidly moving groups (from Iris Marion Young). I then synthesize these analyses into “dancing justice,” defined as the dynamic equilibrium sustained by a critical mass of a community’s members comporting themselves like social dancers.
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