{"id":14085,"date":"2015-12-15T16:00:00","date_gmt":"2015-12-15T07:00:00","guid":{"rendered":"https:\/\/nkzw.jp\/igf\/2015\/12\/15\/en-philo-arab-igf-2015-sharm-rawls-justice\/"},"modified":"2015-12-15T16:00:00","modified_gmt":"2015-12-15T07:00:00","slug":"en-philo-arab-igf-2015-sharm-rawls-justice","status":"publish","type":"post","link":"https:\/\/nkzw.jp\/igf\/2015\/12\/15\/en-philo-arab-igf-2015-sharm-rawls-justice\/","title":{"rendered":"Rawlsian Justice on Arab IGF 2015 Sharm El Sheikh \u2014 Veil of ignorance and the difference principle"},"content":{"rendered":"

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This essay applies the conceptual framework of the Political Philosophy \/ Liberalism<\/strong> \u2014 most prominently associated with John Rawls<\/strong> \u2014 to re-read the Arab IGF 2015 Sharm El Sheikh conference. Target audience: researchers, doctoral students, policy analysts, and executives.<\/p>\n<\/blockquote>\n

Introduction: The Problem<\/h2>\n

In Rawls's framework, the basic structure of society should follow the two principles of justice chosen by contractors behind a veil of ignorance. As internet access becomes a primary good, Arab IGF can be read as a site of its distribution.<\/p>\n

This essay argues that the multistakeholder process of Arab IGF becomes intelligible in its specificity only through the concept of Veil of ignorance and the difference principle<\/strong>, and that the concept itself undergoes transformation under the new material of digital space. Describing this mutual transformation is the task of this essay.<\/p>\n

\"Analytical<\/p>\n

Fair distribution of digital primary goods<\/h2>\n

Among the themes at 2015, \u5730\u57df\u5354\u529b represents a contemporary application of Rawls's second principle (the difference principle). Securing access for the worst-off in Egypt takes priority over aggregate efficiency.<\/p>\n

Each session's agenda-setting can be read as a contemporary restaging of the John Rawls-type problematic.<\/p>\n

The regional IGF (Arab IGF) holds a philosophically distinct position as the intermediate category mediating global universality and national particularity.<\/p>\n

Concern for the least advantaged<\/h2>\n

John Rawls's concepts are not confined to abstract philosophical discussion; they apply to the concrete agenda items debated at the 2015 conference. We examine that application below.<\/p>\n

1. Application to "\u5730\u57df\u5354\u529b"<\/h3>\n

Discussion of "\u5730\u57df\u5354\u529b" can be positioned, from the perspective of John Rawls's Veil of ignorance and the difference principle<\/strong>, as a central problematic. In Egypt's context, the three layers of regulatory design, social implementation, and citizen participation around \u5730\u57df\u5354\u529b are particularly at stake.<\/p>\n

2. Application to "\u30bb\u30ad\u30e5\u30ea\u30c6\u30a3"<\/h3>\n

Discussion of "\u30bb\u30ad\u30e5\u30ea\u30c6\u30a3" can be positioned, from the perspective of John Rawls's Veil of ignorance and the difference principle<\/strong>, as a derivative problematic. In Egypt's context, the three layers of regulatory design, social implementation, and citizen participation around \u30bb\u30ad\u30e5\u30ea\u30c6\u30a3 are particularly at stake.<\/p>\n

3. Application to "\u5730\u57df\u5354\u8abf"<\/h3>\n

Discussion of "\u5730\u57df\u5354\u8abf" can be positioned, from the perspective of John Rawls's Veil of ignorance and the difference principle<\/strong>, as a peripheral yet important problematic. In Egypt's context, the three layers of regulatory design, social implementation, and citizen participation around \u5730\u57df\u5354\u8abf are particularly at stake.<\/p>\n

4. Application to "\u8d8a\u5883\u30c7\u30fc\u30bf"<\/h3>\n

Discussion of "\u8d8a\u5883\u30c7\u30fc\u30bf" can be positioned, from the perspective of John Rawls's Veil of ignorance and the difference principle<\/strong>, as a peripheral yet important problematic. In Egypt's context, the three layers of regulatory design, social implementation, and citizen participation around \u8d8a\u5883\u30c7\u30fc\u30bf are particularly at stake.<\/p>\n

5. Application to "\u30c7\u30b8\u30bf\u30eb\u7d4c\u6e08\u767a\u5c55"<\/h3>\n

Discussion of "\u30c7\u30b8\u30bf\u30eb\u7d4c\u6e08\u767a\u5c55" can be positioned, from the perspective of John Rawls's Veil of ignorance and the difference principle<\/strong>, as a peripheral yet important problematic. In Egypt's context, the three layers of regulatory design, social implementation, and citizen participation around \u30c7\u30b8\u30bf\u30eb\u7d4c\u6e08\u767a\u5c55 are particularly at stake.<\/p>\n

\"Philosophical<\/p>\n

Implications for Executives and Practitioners<\/h2>\n

The philosophical reflection of this essay is not merely academic. The John Rawls perspective carries three practical implications for executives operating in Egypt.<\/p>\n

First, it raises the reflexive question of how the firm's business model connects to the logic of Veil of ignorance and the difference principle<\/strong>. Second, in dialogue with regulators and civil society, it suggests dimensions of consensus formation that purely technical arguments cannot reach. Third, it indicates that the long-term ground of business legitimacy lies not so much in technical advantage or market share as in participation in such philosophical-normative debates.<\/p>\n

Academic Positioning and Future Research<\/h2>\n

The argument of this essay attempts to graft a philosophical perspective onto the mainstream political-science and legal approaches to internet governance research. Three future research questions follow.<\/p>\n

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  1. Verification of the applicability of John Rawls's framework to other IGF conferences<\/li>\n
  2. Comparative contrast between Political Philosophy \/ Liberalism<\/strong> and other theoretical traditions<\/li>\n
  3. Exploration of dialogue possibilities with the indigenous intellectual traditions of Egypt<\/li>\n<\/ol>\n

    In particular, the third point has the potential to liberate IGF research from West-centric debate and open a more multi-layered discursive space.<\/p>\n

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    Primary Sources<\/strong><\/p>\n