JUSTICE UNIVERSITY

An Internet-Based Collaboration Of The Center for Economic & Social Justice,
The Universal Peacemakers Foundation, The Global Justice Movement &
Participating Institutions Of Higher Learning Worldwide

TRANSFORMING IMPERFECT SOCIAL SYSTEMS INTO STRUCTURES OF JUSTICE,
AN ACT OF SOCIAL JUSTICE, A CALL TO ACTION

The JUSTICE UNIVERSITY ?Structures of Justice Curriculum? defines the
"act of social justice" as the moral virtue or good habit exercised when a
person acts with others in an organized way to perfect the social order or
any part of it within their reach.

Transforming bad laws and unjust institutions is impossible when each
person acts in isolation or only for his own welfare. But together,
organizing around common moral principles and a shared vision, people can
convert social structures of exploitation and alienation into structures
of justice.
America was born through acts of social justice. This is how racial
barriers in the U.S. were lifted in the 1960s. And this is how communism
was toppled in Eastern Europe and the former Soviet Union in the 1990s.
Implicit in any act of social justice is a recognition that improving the
social order or an institution is a never-ending task. This is because
human beings and human creations (including laws and institutions) are
inherently imperfect. Hence, while we can never expect to achieve
perfection, we have a moral responsibility to pursue justice.

JUSTICE UNIVERSITY is an ?act of social justice? and a ?call to action?
for institutions of higher learning worldwide, and for those academicians
and students who would answer the call to transform imperfect social
systems into ?structures of justice? wherever they are, wherever they
teach, wherever they learn, in whatever field of learning and endeavor.

JUSTICE DEFINITIONS

Justice.
Functionally, justice is a set of universal principles that guide people
in judging what is right and what is wrong, no matter what culture and
society they live in. It is one of the cardinal individual virtues of
classical moral philosophy, along with fortitude (courage), temperance
(self-control), and prudence (effectiveness). Justice is based on the
maxim of suum cuique, "to each his due," or, "to each his own." Justice as
a moral virtue disposes one person to respect the rights of others and to
establish in human relationships the harmony that promotes equity and
fairness with regard to other persons and to the common good. The basis of
justice is the dignity of each human person. Justice reflects the
qualities of balance and equivalence. It holds that each person deserves
to be rewarded for his virtues/good habits and good actions and penalized
for his vices/bad habits and bad actions.

Justice, Economic.
Economic justice is a subset of social justice. It encompasses the moral
principles that guide people in creating, maintaining and perfecting
economic institutions. These institutions determine how each person earns
a living, enters into contracts, exchanges goods and services with others
and otherwise produces an independent material foundation for economic
subsistence. The ultimate purpose of economic justice is to free each
person economically to develop to the full extent of his or her potential,
enabling that person to engage in the unlimited work beyond economics, the
work of the mind and the spirit done for its own intrinsic value and
satisfaction. The triad of interdependent principles of economic justice
that serve as the moral basis of binary economics are the principle of
Participation (or Participative Justice), the principle of Distribution
(or Distributive Justice), and the principle of Harmony (sometimes
referred to as Social Justice).

Justice, Social.
Social justice is the particular virtue whose object is the common good of
all human society, rather than, as with individual justice, the individual
good of any member or group. It is one of the basic social virtues in the
field of social morality. Social justice guides humans as social beings in
creating and perfecting organized human interactions, or institutions. It
is the principle for restoring moral balance and harmony in the social
order.
Social justice imposes on each member of society a personal responsibility
to work with others to design and continually perfect our institutions as
tools for personal and social development. To the extent an institution
violates the human dignity of any person or group, organized acts of
social justice are required to correct the defects in that institution.
Actions such as "social justice tithing," for example, recognize a
personal responsibility to devote a certain amount of time toward working
with others to improve the organizations and institutions in which we live
and work.

Justice, Participative.
Participative justice refers to the right that everyone has to participate
fully in all institutions of the common good, including a right of access
to the means to participate. George Mason, in the 1776 Virginia
Declaration of Rights, specified as one of the fundamental human rights,
access to "the means of acquiring and possessing property." As first
identified and defined by Louis O. Kelso and Mortimer J. Adler as the
"input principle" in economic justice, participative justice refers to the
ordering of our economic institutions.
This principle requires that every person have access to the means and
opportunity to contribute economic value through both labor and capital
inputs. In economic justice, distribution follows participation. What each
person is entitled to receive is determined by his or her relative
contribution/participation. As advancing technology begins to contribute a
proportionately greater share than human labor to the production of
marketable goods and services, participative justice demands the
elimination of barriers to capital ownership. Participative justice also
requires the universalization of access to such social goods as capital
credit through a well-organized banking and legal system.

Justice, Distributive.
Defined by Aristotle in his Ethics, the classic concept of distributive
justice is based on a proportionality of value given and received, rather
than on a strict equality of results. It deals with a distribution or
division of something among various people interacting cooperatively with
one another, in shares proportionate to the value of each one's relative
contribution to the outcome.

Justice, Harmonic.
The third principle put forth by Louis Kelso and Mortimer Adler in their
triad of economic justice, which operates as the feedback principle for
ensuring that participative and distributive justice are in balance and
working properly. The principle of limitation prevents such concentrations
of capital ownership as are injurious to the economic rights of others,
i.e., their right of effective participation in production and to earn
thereby a viable income in the form of the distributive share to which
they are justly entitled by the value of their contribution.

Kelso and Adler point out that the principle of limitation has
significance only for an economy based on the institution of private
property in the means of production and on the joint participation of a
number of independent contributors to the production of wealth. It has no
meaning in an economy where every person owns only his or her labor (and
there is no chattel slavery), or where the distributive share that an
individual receives bears no relation to the value of the contribution he
makes (such as an economic system based on distribution according to
need).

Some binary economists, for semantic and philosophical reasons, later
renamed this third principle of economic justice as "the principle of
harmony" or "the principle of social justice." This was not to deny the
negative concept of limitation, but to recognize the positive duty
demanded by social justice for every citizen to organize with others to
restructure all institutions of the economic system to allow participative
and distributive justice to function properly for all members of society.

Property.
Property is an aggregate of the rights, powers and privileges, recognized
by the laws of the nation, which an individual may possess with respect to
various objects. Property is not the object owned, but the sum total of
the "rights" which an individual may "own" in such an object. These in
general include the rights of (1) possessing, (2) excluding others, (3)
disposing or transferring, (4) using, (5) enjoying the fruits, profits,
product or increase, and (6) destroying or injuring, if the owner so
desires. In a civilized society, these rights are only as effective as the
laws which provide for their enforcement. All countries based on free and
competitive markets, private property and limited economic powers of
government recognize that the rights of property are subject to the
limitations that (1) things owned may not be so used as to injure others
or the property of others, and (2) they may not be used in ways contrary
to the general welfare of the people as a whole. From this definition of
private property, a purely functional and practical understanding of the
nature of property becomes clear. Property in everyday life is the right
of control.

Power.
In the most basic sense, it is the ability or capacity to do something or
to effect change. Power can never be eliminated from human society.
Without power, people cannot grow, move freely, or shape their own
futures.

Legally, power means an ability on the part of a person to produce a
change in a given legal relation by doing or not doing a given act. In
economics, power is the ability to direct, influence, delegate, obtain,
channel and organize labor, capital, money, credit and resources toward
the production and consumption of goods and services.

Power connotes direct control or delegated authority, as well as the
ability to hold a person or persons accountable. It can be exercised over
other people and their actions; over things, processes or systems; or over
a political, economic or social body.

There is an inherent connection between power and property. The rights of
property include the right of the owner to the fruits or income produced
by thing that is owned, and power or control over the thing owned.
America?s founders and other political philosophers recognized the linkage
between economic power and political power, and the tendency for those
with property to seize power, and those with power to take over property.

An unjust society or unjust institution concentrates or monopolizes power;
the greater the concentration of power, the greater the tendency toward
corruption and abuse of power. A just society or system is structured to
diffuse power to every citizen, and to ensure equality of access and
opportunity within all of its laws and institutions. The Just Third Way
creates systemic checks on the abuses of economic (and consequently,
political) power by ensuring that access to the means of acquiring future
capital ownership is extended to every person as a fundamental human
right.

Money.
Money is (1) a medium of exchange, (2) a store of value, (3) a standard of
value, and (4) a common measure of value. Money is a "social good," an
artifact of civilization invented to facilitate economic transactions for
the common good. Like any other human tool or technology, this societal
tool can be used justly or unjustly. As binary economist Louis Kelso has
pointed out, "Money is not a part of the visible sector of the economy.
People do not consume money. Money is not a physical factor of production,
but rather a yardstick for measuring economic input, economic outtake and
the relative values of the real goods and services of the economic world.
Money provides a method of measuring obligations, rights, powers and
privileges. It provides a means whereby certain individuals can accumulate
claims against others, or against the economy as a whole, or against many
economies. It is a system of symbols that many economists substitute for
the visible sector and its productive enterprises, goods and services,
thereby losing sight of the fact that a monetary system is a part only of
the invisible sector of the economy, and that its adequacy can only be
measured by its effect upon the visible sector."

Binary Economics.
The "post-scarcity" theory developed by lawyer-economist Louis O. Kelso in
the 1950s. "Binary" means "consisting of two parts." Kelso divided the
factors of production into two all-inclusive categories -- the human
("labor"), and the non-human ("capital"). The central tenet of binary
economics is that there are two components to productive output and to
income: (1) that generated by human labor, and (2) that generated by
capital. Classical economic theory, on the other hand, regards all output
and income to be derived from labor whose productivity is enhanced by
capital.

In contrast to traditional schools of economics which assume that scarcity
is inevitable, binary economics views shared abundance --
sustainable economic growth and the equitable distribution of future
wealth and income throughout society -- as achievable. Binary economics
holds that broad-based affluence and economic freedom, as opposed to
financial insecurity and economic dependency for the many, is made
possible through the widespread ownership of constantly improved capital
instruments and social institutions to produce more and more consumable
goods with less and less input and resources.

Binary economists Robert Ashford and Rodney Shakespeare identify three
distinguishing concepts within binary theory -- binary productiveness, the
binary property right, and binary growth. These components interact and
reinforce one another, allowing for maximum rates of sustainable growth
within a modern, globalized economy.

Binary economics recognizes a natural synergy, as opposed to an
unavoidable trade-off, between economic justice and efficiency within a
global free marketplace. Rejecting pure laissez-faire assumptions, binary
economics holds that a truly free and just global market requires (1)
effective broad-based ownership of capital, (2) the restoration of and
universalized access to the full rights of private property, (3) limited
economic power of the state (whose main role should be to eliminate
special privileges, monopolies and other barriers to equal participation)
and (4) free and open markets for determining just wages, just prices, and
just profits.

The market theory of binary economics is underpinned by three interrelated
principles of economic justice:

1. Participative justice, the input principle which demands as
a fundamental human right, equal opportunity for every person to
contribute to the production of society's marketable wealth both as a
worker and as an owner of productive assets.

2. Distributive justice, the outtake principle which holds that
the contribution of labor to the economic process should be compensated at
the market-determined rate (or "just wage") for each particular type of
human contribution to the production of marketable wealth. This principle
dictates that the contribution of capital should be compensated by the
"just profit" generated by the project or enterprise. (Profit is
determined by the market-based rental value of contributed capital assets,
or by the gross revenues resulting from market-determined "just prices"
less the market-based cost of the factors of production, including labor.)

3. Harmonic Justice, the feedback principle that balances and
restores participation and distribution within the economic system. This
principle was referred to by Louis Kelso and Mortimer Adler as the
"principle of limitation" and by others as "social justice," as it calls
for the restructuring of the economic system to restore participative and
distributive justice.

"Just Third Way."
A free market system that economically empowers all individuals and
families through the democratization of money and credit for new
production, with universal access to direct ownership of income-producing
capital. This socio-economic paradigm offers the logical "third
alternative" to the two predominant socio-economic paradigms today -
capitalism and socialism/communism.

In capitalism, economic power and private ownership of capital are
concentrated in a small percentage of the population (i.e., a few own). In
socialism/communism, the state owns and/or controls productive capital
(i.e., nobody owns). In the "Just Third Way," widespread dispersion of
capital ownership functions as the economic check against the potential
for corruption and abuse, including by the government. Restoration of the
full rights of property and extension of private property to every
individual, serves as the basis for economic democracy, the necessary
foundation for effective political democracy.

The "Just Third Way" differs markedly from other versions of the "Third
Way," such as the version espoused by Bill Clinton and Tony Blair, which
attempts to give moral legitimacy to the Wall Street capitalist approach
to economic globalization and blends political democracy with economic
plutocracy.

The new paradigm views as a virtue healthy self-interest (i.e., where
individual good is directed toward, or in harmony with, the common good).
It views greed and envy, on the other hand, as vices, both destructive of
a moral and just society. In contrast to capitalism which
institutionalizes greed, or socialism which institutionalizes envy, the
"Just Third Way" institutionalizes justice.

Justice-Based Management (JBM).
A leadership philosophy and management system organized in accordance with
universal principles of economic and social justice to create a
sustainable ownership culture within all economic enterprises and
institutions. The objective of JBM within a productive enterprise is to
increase long-term corporate profitability by maximizing value to the
customer. Its ultimate purpose is to empower each person economically as a
worker and as an owner. JBM embodies two precepts of equity: 1) that
people are entitled to a proportionate share of what they helped to
produce both with their labor and their productive assets, and 2) that all
people are entitled to live in a culture that offers them equality of
dignity and opportunity, with equal access to the means of acquiring
property and power to secure their fundamental rights. Originally called
"Value-Based Management" (VBM).

Value-Based Management (VBM).
The term originally used by some binary economists to describe a 21st
Century servant leadership philosophy and management system for creating
and sustaining an expanded ownership culture within business corporations,
based on the integration of moral values and market concepts of "value."
The term was later changed to "Justice-Based Management (JBM)" when
"Value-Based Management (VBM)" began being used by Wall Street and various
business schools to describe the purchase of marketable securities or
capital assets based on speculation that those assets are undervalued in
the market.

Justice-Based Leadership (JBL).
A leadership model that aligns individual and group values, mission,
actions, structures, and systems around a shared understanding of, and
adherence to, clearly defined principles of justice. Its philosophy
encompasses concepts of ?servant leadership?, ?transformational
leadership?, and ?principle-centered leadership,? all of which recognize
the impact of personal and organizational values on the behavior,
performance and development of the leader, other members, and the
organization as a whole.

The three aspects of servant-leadership include trust, appreciation, and
empowerment of others. The four components of transformational leadership
are charisma or idealized influence, inspirational motivation,
intellectual stimulation, and individualized consideration.
Principle-centered leaders are men and women of character who work with
competence on the basis of natural law principles. They build these
principles into the center of their lives, into the center of their
relationships with others, into the center of their agreements and
contracts, and into the center of their mission statements and management
processes.

To value oneself and, at the same time, subordinate oneself to higher
purposes and principles is the paradoxical essence of highest humanity and
the foundation of effective justice-based leadership. Centering life on
correct principles is the key to developing this rich internal power in
our lives. Real empowerment comes from having both principles and
practices of justice understood and applied at all levels of society. The
challenge to justice-based leaders is to promote a culture that guides,
develops, enriches and empowers each member of the group and thereby
strengthens the whole.

Justice Narratives.
JUSTICE UNIVERSITY is the global guardian of a comprehensive justice
narrative ? a narrative that values diversity, that promotes principles
and practices, and that appreciates the power and influence of ?the human
narrative.?

We all live lives of ?narratives? or personal stories; but there are also
?cultural narratives?, ?institutional narratives?, ?national narratives?,
and a ?global narrative?; and these narratives exist whether or not we
are conscious of them.

Narratives emerge and evolve as a result of each person exploring ?the
enduring questions? of self identity, purpose, and direction (Who am I?
Why am I here? Where am I going?) through their individual social journey
and the chemistry of their experiences, observations, thoughts, feelings,
beliefs, and values.

As inquisitive human beings, we ponder the planet, our prodigy, our
purpose, and our place in history; and we personally contribute to the
public discourse about our development, our daily lives, and our destiny.
But is the ?justice narrative? central to our cultural, institutional,
national, and global narrative? What are the factors that move the
?justice narrative? closer to the center? What competes with justice for
the center of our global human narrative?

ANNOUNCEMENT

JUSTICE UNIVERSITY QUICK BLOGCAST
Blog and Podcast in One

It is time to get underway with JUSTICE UNIVERSITY. While we are putting
funding in place, I have decided to start a monthly Blog and Podcast in
One, THE JUSTICE UNIVERSITY QUICK BLOGCAST.

Starting this month, I will BLOGCAST from the website of THE UNIVERSAL
PEACEMAKERS FOUNDATION (www.UniversalPeacemakersFoundation.org).

I actually have no idea what I?m doing, but I promised Norm Kurland that I
would start something in preparation for a formal launching of JUSTICE U,
so here goes! In the near future, JUSTICE U will have its own website,
and online ?classes? will begin. Meanwhile, we will attempt to get all
that we can from the QUICK BLOGCAST technology.

According to the GoDaddy marketing material, the technology offers the
following benefits:

Get your voice on the Internet! Blogging lets you post your thoughts and
photos on the 'Net and interact with your web site's visitors. Whether
you're writing your own personal journal or looking to influence
audiences, Quick Blogcast? is the must-have blogging tool for you.

Publish your thoughts, opinions, comments, and videos in your own blog,
podcast-or both-anytime, day or night! Supports multiple authors and
multiple blogs or podcasts.

Generate and publish RSS feeds for iTunes? and other directories.

Post photos, images, animations or videos-create a truly personal blog
site.

Get feedback and have conversations with visitors to your site.

Personalize your Blogcast with your own unique domain name-or integrate
it with your existing site by setting it up as a subdomain.

NEW! Password protection to make your blog or podcast private.




A web log (or "blog") is similar to an online journal. It is largely
text-based, so it's easy to update and maintain-even if you have no
experience running a Web site. Any type of information can be presented on
a blog, from stories about a family vacation to in-depth commentary on
world politics. In addition, most blogs allow visitors to post responses
to blog articles or entries and leave feedback for the person running the
site, known as a "blogger". Overall, a blog is a fast, easy and fun way to
establish an online presence.

A podcast is a way to broadcast multimedia files - audio or video-over the
Internet for playback on mobile devices (ex. MP3 players) and personal
computers. Podcasting lets the podcaster create a broadcast about a
subject of interest to him/her and their subscribers. Subscribers simply
download the podcast and listen to it at their convenience.


MORE MARKETING HYPE FROM GODADDY

Create.
Give your Blogcast one-of-a-kind style with nearly 100 customizable
templates.
Play audio and video podcasts directly from your published web page with
On-Site Player.
No banner advertisements.

Manage.
Log in and manage Quick Blogcast, Quick Shopping Cart?, and WebSite
Tonight? all from one common dashboard.
Updated Statistics Tool gives you access to statistics and reports for
various blog features, including how visitors are getting to your blog,
how frequently they're visiting, what they're viewing, and on what
entries they're commenting.
Overage Protection means you never have to worry about exceeding
bandwidth or unexpected monthly overage charges.
Share your favorite photos, videos, and more. Upload and manage .jpg,
..gif, MP3 and MP4 audio/video files (m4v, mp4 and mov) simply and easily.
(Available disk space varies from plan to plan.)
NEW! Tag your blog posts, and give your readers an easy way to see which
subjects you blog about the most with the Tag Clouding widget.
Manage your comment SPAM protection by choosing to retain all comments
marked as SPAM or having them auto-deleted.
Remote blogging lets you post directly from online photo albums (like Go
Daddy Photo Album) and popular third-party sources. You can even blog via
email or post direct to your blog from Word 2007, Windows Live Writer,
Flickr and others.

If you've got a Google AdSense? account, use Quick Blogcast to earn
revenue. Get site statistics, including subscriber numbers, average
bandwidth, disk space utilization and more.
IP banning locks out spammers and other troublesome visitors.
Improvements to the CSS Editor make it faster and easier than ever to
update the look and feel of your blogcast!

Publish.
Share your Blogcast across the Web-generate and publish RSS feeds in
minutes.
Keep your visitors informed of your latest posts with Blogcast update
notification service.
Quick Blogcast automatically sends new podcast notifications to popular
listing services like iTunes?, FeedBurner?, iPodder, and more.
Use built-in surveys to get feedback from all your visitors.

Already have a blog? No problem! Quick Blogcast's import tool lets you
transfer all your current blog articles, comments and trackbacks into your
Quick Blogcast ...quickly and easily!
?..END OF HYPE?..

My Brothers and Sisters in CAPITAL HOMESTEADING,

JUSTICE UNIVERSITY is an Internet-Based Collaboration of
the www.CESJ.org
(CENTER FOR ECONOMIC AND SOCIAL JUSTICE),
the www.UniversalPeacemakersFoundation.org,
the www.GlobalJusticeMovement.org,
and Participating Institutions of Higher Learning Worldwide,
Transforming Imperfect Social Systems into STRUCTURES OF JUSTICE.

The JUSTICE UNIVERSITY ?Structures of Justice Curriculum? defines the
"act of social justice" as the moral virtue or good habit exercised when a
person acts with others in an organized way to perfect the social order or
any part of it within their reach.
JUSTICE UNIVERSITY is an ?act of social justice? and a ?call to action?
for institutions of higher learning worldwide, and for those academicians
and students who would answer the call to transform imperfect social
systems into ?structures of justice? wherever they are, wherever they
teach, wherever they learn, in whatever field of learning and endeavor.

I will endeavor to give a leading voice to this important global venture.
UBUNTU
?I am because we are.?
Bob Brantley 443-471-6668 brantley@brantleygroup.com

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