Distributive Justice: The Right and Wrong of Our Present Distribution of WealthRyan, John A. (John Augustine)
PhilosophyChristian
Distributive Justice: The Right and Wrong of Our Present Distribution of Wealth
Ryan, John A. (John Augustine)
Economic history; Income distribution -- Moral and ethical aspects; Wealth -- Religious aspects
From the viewpoint of justice, however, this rule or standard is
utterly inadequate. It is susceptible of two interpretations. "Wages
prevailing elsewhere," may mean either the highest rates or those most
frequently occurring. According to the latter understanding, only
those wages which were below the majority rates should be raised,
while all those above that level ought to be lowered. In almost all
cases this would mean a reduction of the highest wages, as these are
usually paid only to a minority of the workers of any grade. The
adoption of the highest existing rates as a standard would involve no
positive losses, but it would set a rigid limit to all possible gains
in the future. According to either interpretation of the prevailing
rate, the increases in wages which a powerful labour union seeks to
obtain are unjust until they have been established as the prevailing
rates. Thus, the attorney for the street railways of Chicago dissented
from the increases in wages awarded to the employés by the majority of
the board of arbitration in the summer of 1915 because, "these men are
already paid not only a fair wage but a liberal wage, when the wages
in the same employment and the living conditions in other large cities
are taken into consideration, or when comparison is made of these
men's annual earnings with the earnings in any comparable line of work
in the city of Chicago."[214] In other words, the dominant thing is
always the right thing. Justice is determined by the preponderance of
economic force. Now, a rule such as this, which condemns improvement
until improvement has somehow become general, which puts a premium
upon physical and intellectual strength, and which disregards entirely
the moral claims of human needs, efforts, and sacrifices, is obviously
not an adequate measure of either reason or justice. And we may well
doubt that it would be formally accepted as such by any competent and
disinterested student of industrial relations.
II. EXCHANGE-EQUIVALENCE THEORIES
Public-domain text, read in full here on John Shaqi.
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