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"In A Theory of Justice, John Rawls raises a question which deserves our close attention: How to maintain the stability of the conception of justice in a wellordered society? He insightfully argues that moral sentiments, instead of selfinterest, play a critical role in maintaining that stability. However, the only moral sentiment he endorses is the sense of justice, which is shaped and determined by a rational conception of justice. Its content and forces, once shaped, are beyond the influences of contingencies of social relations. Rawls curiously ignores that other moral sentiments are also significant in maintaining the stability of justice. And he also overlooks that social relations are crucial to reproduce and maintain such moral sentiments. Therefore, this essays purports to answer this question: Suppose we have a consensus on an egalitarian idea of just distribution, what moral sentiments can maintain the stability of such idea in an ideally egalitarian society? We will first clarify our concept of moral sentiments. We then analyze and criticize Rawls’s theory of stability of justice. We adapt his theory and develop what we call a theory of relation-dependent moral sentiments. Two discourses will then be evaluated, David Miller’s nationalism and our proposal of an egalitarian common life. We argue that an egalitarian common life, brought about by egalitarian public services offered or regulated by the modern state, will provide the proper moral sentiments to support the stability of the egalitarian idea of justice in an egalitarian society"

"Disertasi ini mengangkat tesis bahwa keadilan adalah condition o f social order (syarat memungkinkan tatanan sosial) yang melekat dalam pasar. Pasar dipahami sebagai konstruksi sosial dengan mekanisme yang paling memungkinkan (the most enable) bagi individu untuk bertindak rasional tanpa harus mensyaratkan diri memiliki rasionalitas tersebut. Pasar seperti ini mengandaikan asumsi antropologis berupa manusia sebagai homo economicus dan homo rationale yang mengejar kepentingan dirinya. Model pasar persaingan sempurna, dengan fitur-fiturnya seperti efisiensi dan ekuilibrium, terjustifikasi melalui formulasi matematis ilmu ekonomi. Sementara, ketidakmampuan (incapability) individu-individu untuk berpartisipasi dalam model pasar persaingan sempurna merupakan problem mendasar dalam teori keadilan. Dalam hal ini, kebebasan dan kesetaraan adalah dasar dari perdebatan keadilan yang untuk mengatasinya dibutuhkan suatu teori keadilan yang mampu memposisikan individu untuk memiliki kapabilitas di dalam pasar. Untuk menyelesaikan konstelasi antara kebebasan dan kesetaraan, pendekatan kapabilitas dalam teori keadilan Amartya Sen menjadi jalan terbaik untuk ditempuh dibandingkan alternatif-alternatif lain yang lebih menekankan hanya pada satu fitur (kebebasan atau kesetaraan). Asumsi antropologis yang berlaku lebih dari sekedar pemuas kepentingan diri, melainkan juga kebebasan, moral, dan keadilan. Sebagai condition o f social order, keadilan diperlukan untuk menolak dominasi dan eksploitasi, baik dalam relasi tenaga kerja dengan pemilik modal maupun antara konsumen dengan produsen. Pasar harus terakses dengan baik.

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Justice is a condition of social order that inherent within market. Market agreed as a social construction with specific mechanism that enable individual to act rationally without having to possess said rationality. This kind of market presuppose the anthropological assumption that human is a homo economicus and homo rationale that pursue their self-interest. The perfect model of competitive market, with features like efficiency and equilibrium, is justified through the formulation of mathematical economic science. Meanwhile, the incapability of individuals to participate in the perfect model of competitive market is the fundamental problem in the justice theory. In this case, freedom and equality became the basis of the debate regarding justice, in which to solve it would require a theory of justice that is able to place the individuals to have a capability in the market. Amartya Sen's capability approach in his theory of justice became the best way to resolve the intricacy between freedom and equality as opposed to other alternatives, which only emphasize on one feature - either freedom or equality. The applicable anthropological assumption is more than merely to satisfy selfinterests, but also freedom, moral and justice. As a condition of social order, justice is necessary to reject domination and exploitation - either in the relationship between the labors and the owners of capital, or between the consumers and the manufacturers. The market should be accessible."