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Human existence is marked by pain, limitation, disability, disease,
suffering, and death. These facts of life and of death give ample
grounds for characterizing much of the human condition as
unfortunate. A core philosophical question is whether the
circumstances are in addition unfair or unjust in the sense of
justifying claims on the resources, time, and abilities of others.
The temptation to use the languages of rights and of justice is
und- standable. Faced with pain, disability, and death, it seems
natural to complain that "someone should do something," "this is
unfair," or "it just isn't fight that people should suffer this
way." Yet it is one thing to complain about the unfairness of
another's actions, and another thing to complain about the
unfairness of biological or physical processes. If no one is to
blame for one's illness, disability, or death, in what sense are
one's unfortunate circumstances unfair or unjust? How can claims
against others for aid and support arise if no one has caused the
unfortunate state of affairs? To justify the languages of fights to
health care or justice in health care requires showing why
particular unfortunate circumstances are also unfair, in the sense
of demanding the labors of others. It requires understanding as
well the limits of property claims. After all, claims regarding
justice in health care or about fights to health care limit the
property fights of those whose resources will be used to provide
care.
Human existence is marked by pain, limitation, disability, disease,
suffering, and death. These facts of life and of death give ample
grounds for characterizing much of the human condition as
unfortunate. A core philosophical question is whether the
circumstances are in addition unfair or unjust in the sense of
justifying claims on the resources, time, and abilities of others.
The temptation to use the languages of rights and of justice is
und- standable. Faced with pain, disability, and death, it seems
natural to complain that "someone should do something," "this is
unfair," or "it just isn't fight that people should suffer this
way." Yet it is one thing to complain about the unfairness of
another's actions, and another thing to complain about the
unfairness of biological or physical processes. If no one is to
blame for one's illness, disability, or death, in what sense are
one's unfortunate circumstances unfair or unjust? How can claims
against others for aid and support arise if no one has caused the
unfortunate state of affairs? To justify the languages of fights to
health care or justice in health care requires showing why
particular unfortunate circumstances are also unfair, in the sense
of demanding the labors of others. It requires understanding as
well the limits of property claims. After all, claims regarding
justice in health care or about fights to health care limit the
property fights of those whose resources will be used to provide
care.
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