Justice
Justice has to do with the distribution of benefits and burdens, rewards and punishments. Among the most important benefits and burdens of contemporary society are science and technology, their products and their costs. Although science and technology are involved with the administration of legal justice in many ways—from their uses in forensics to identify and prosecute criminals to the testimony of scientific and engineering experts in civil cases—the primary focus in this entry will be on the nature of justice in its own right, pointing out some implications for science and technology.
Versions of Justice
As an instrument for the distribution of benefits and burdens, the general concept is clear, but the various interpretations of the concept, and its applications are more contentious. Is justice a transcendent reality, as Plato held? A formal property having to do with proportional distribution, as Aristotle contended? Simply what contracting parties invent in mutually self-interested agreements, as Thomas Hobbes argued? An artificial construct as David Hume maintained? Or does justice have to do with ownership, a rendering to each according to one's due, as Polemarchus reports in Plato's Republic (331e) was the definition of the poet Simonides—a view also advanced by the Roman legal philosophers Cicero and Ulpian, as well as Thomas Aquinas? Is it possible that scientific and technological progress promote justice, especially the just power of human beings over the unjust forces of nature, as Francis Bacon argued? Or is a kind of natural justice thereby diminished, as Socrates in the Republic (372e) and Jean-Jacques Rousseau, in quite different ways, both proposed?
The traditional symbol of justice is a woman wearing a blindfold, holding a pair of equally balanced scales in one hand, and a sword in the other.
