-Reading Sandel's Justice □ Telling Stories ■ Professor Ding Guoqiang Michael Sander's Justice (CITIC Publishing House, 20 12 edition) thinks about social justice from the perspective of political philosophy. As an open course, Sandel defines it as an argumentative essay, and students get critical pleasure by refuting those philosophers. Justice is the most controversial and divergent issue of mankind. The market promotes individual freedom and social welfare, but it also leads to the lack of justice. Adam Smith put forward the hypothesis of "rational economic man" in The Wealth of Nations, and the maximization of interests became the rational pursuit of economic subjects. However, the maximization of everyone's interests will never constitute the justice of the whole society. Sandel said: "greed is an evil and immoral way of existence, especially when it makes people unaware of the suffering of others." It is not only a personal sin, but also conflicts with civic virtue. " A just and good society must aim at promoting the virtues of citizens, rather than blindly grabbing wealth. Those who are bent on seizing economic opportunities rarely consider whether they occupy other people's opportunities and choices. Moral considerations are a lagging reflection. Sandel pointed out that the consideration of justice seems to inevitably make us think about the best way to live. Justice means rational distribution of rights, relative balance of interests and peace and harmony of life. A healthy society will not refuse moral nourishment, legal control and civilized irrigation. Justice is a complex mechanism, involving all levels of society. The function of political state has also changed from class rule to social governance, and the essence of social governance lies in providing justice. Without justice, there is no order and vitality. Justice is the core of political ecology. Order can maintain superficial stability through strength, but justice cannot go against its will, because it is related to the deep structure of society. German scholar Kosnowski said: "An economically efficient system does not mean that it is a good or moral society, and the economy is not the whole of society." (Ethics of Capitalism, China Social Sciences Press, 1996, p. 2) Economic prosperity without justice and morality cannot last long, because it violates social morality. Economic growth unrelated to public interests can only be the achievement of a few interest groups, and the accumulation of personal interests can not correspondingly enhance public interests. The public sphere is where justice lies, and the exhaustion of public resources will lead to the lack of justice. In the increasingly solidified interest pattern, justice has become a divided discourse and a divided goal. If everyone pursues justice according to his own interests, discourse hegemony and class prejudice, justice will be doomed. Sandel believes that our life is full of arguments about justice and justice. These seemingly democratic arguments are "just a series of dogmatic claims or an ideological food war." Eating each other in the name of justice to realize their own interests is essentially a cruel war. Whose justice is more important than justice itself. Market economy brings equal opportunities, but without a perfect legal system and social security mechanism, rights and interests will be divided. It is impossible to bring a good society by the spontaneous regulation of the market. With the rapid development of China's economy, some problems have emerged, such as the competition between the government and the people and the solidification of the disadvantaged groups, which all show the crisis of social equity. The channels for the upward mobility of the poor have narrowed, and the rich second generation, the official second generation and the star second generation have occupied more advantageous resources. "Diaosi" is a kind of self-mockery, and it also expresses the helplessness of injustice. If people's legitimate needs are not met, they will feel unfair. Sandel believes that justice, as the maximization of happiness, is a typical utilitarian logic. "This utilitarian logic can be extended to support a very radical redistribution of wealth, which may allow us to transfer money from the rich to the poor until the last dollar we take from Gates hurts him as much as it helps the recipients." Justice has always been institutional. It is not only a public rule system, but also a social value. Without justice, the whole society will have no knowledge, enjoyment and cooperation, and such a society is full of risks and crises. Justice is not a romantic ideal, but a legitimate appeal. The concept of social justice is diverse. Justice has no objective standard and is difficult to quantify. It is often boring to talk about justice abstractly from the moral high ground. People are more concerned about their experiences and choices in a specific context, and more concerned about whether their actions can be correctly evaluated and recognized by society. Sandel advocated Aristotle's "* * * and politics" model, and promoted social goodness through citizen participation in politics. In his view, politics is a manifestation of human nature and an occasion to show people's abilities. Justice is the process for everyone to find a life suitable for their own nature. The author thinks that participation mentioned by Sandel is a good thing, but it cannot replace institutional arrangement and legal governance. Justice is a national reason and social goal, not just an individual's inner morality.