By Charles F. Abel
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Additional info for Justice and Public Administration
From early in our nation’s history, then, a prevailing dedication to moral, material, and political egalitarianism occupied the same psychological space as an array of values, attitudes, and beliefs exalting hierarchical, ﬁxed, ascriptive systems (Lipset, 1990, p. 25). American Indians, for example, were systematically displaced and sequestered. White males had disproportionate access to and ownership of the means of production, African Americans disproportionately worked plantations, and many Chinese typically provided the labor to build railroads and work mines.
To be admitted to effective participation in the affairs of the family, tribe, or nation. And meaningful participation . . requires that one accept, and act through, the forms of procedure that make possible a functioning whole” (Fuller, 1968, p. 103). Our use of liberty to describe this second facet of freedom as in our community of interests is, in fact, very old. For example, in 1639, John Winthrop, governor of the Massachusetts Bay colony, wrote about what he called “natural liberty:” “This notion of liberty is ‘common to man, with beasts and other creatures,’ consisting in a ‘liberty to do what he lists; it is a liberty to evil as well as to good.
To throw it into sharp relief, we must explore our form of life as it continues to emerge from the shared judgments, expectations, propensities, and dispositions as evoked from our moment-to-moment practice in contexts relevant to Public Administration. , by the community’s norms). Thus, we begin by assembling reminders (examples) of the many ways the word justice is used within the established systems of shared meaning, within the structures of attitudes, values, beliefs, purposes, worldviews, understandings, and ways of getting things done as they are now already in place.