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This article shows how the liberalism of the Chilean philosopher Jenaro Abasolo (1833-1884), by granting an active role to the State in the "empowerment of the disinherited mass", responds to the adjective "social". In Abasolo, the duty to ensure as far as possible the prosperity of the people is based on natural law and on a pan[en]theistic theology of history akin to Krausism. Abasolo thinks that the redemption of the disinherited in even juvenile nations must be supported by an "almost socialist" form of state. This implies an action of centralization and guardianship of the people that confronts the authors of the article with the great difficulty of determining how the Chilean author makes the transition from an empowerment consummated through a good degree of despotism, towards freedom. That is to say, it is controversial to establish the feasibility of the realization of this quasi-socialist path to a liberalism counterfactually oriented by laissez faire. [ABSTRACT FROM AUTHOR]

This article discusses the state of global justice administration in relation to humanitarianism and equality. The author comments on the living conditions of the poor throughout the world and describes the role of the international liberal social and political order to provide human rights protections for the most vulnerable populations around the world. The philosophies of political theorists, such as Simon Caney, Michael Walzer, and David Miller, regarding international social justice, are also explored.

This article argues that discrepancies between Rawls and the cosmopolitans regarding international distributive justice stem from the political associativism inherent to Rawls's concept of justice. Rawls considers relevant membership to be an association within a core structure established by the collective political activity of the State's governmental agencies. The cosmopolitans disagree for two reasons: because they deny the associative nature of distributive justice, and/or they consider relevant membership to be independent of collective political activity. The concept defended by Beitz provides examples of each type of discrepancy. [ABSTRACT FROM AUTHOR]