The concept of justice that A Theory of Justice theorizes is, as Rawls puts it early on, “the proper distribution of the benefits and burdens of social cooperation.” Shortly thereafter, he comments, “Now this approach may not seem to tally with tradition.” The topic of this essay is the difference between Rawls’s concept of justice and the traditional one. My main observation is that the significance of injustice in Rawls’s sense is very different from the significance of injustice in the traditional sense. Traditional injustice entails that someone has been wronged in a way that warrants resentment, guilt, and indignation. Injustice in Rawls’s sense does not entail this.

Emotion motivates prosocial behavior, and interest in this topic usually focuses on empathy. This chapter explores other emotions that can also motivate prosocial action and the research directions and practical implications that follow. It opens with consideration of two perspectives on the association of emotions and prosocial behavior offered by Malti and Thompson, and then proceeds to discuss research concerning the following prosocial emotions: happiness derived from assisting another, moral pride derived from prosociality, indignation over observed harm, empathy and sympathy, and gratitude. Guilt as a moral and possibly prosocial emotion is also discussed. The shared element of these prosocial emotions is that they derive from a personal connection between an observer and another’s emotional experience. An overview of the research on emotional development and emotion regulation follows to explore how this connection emerges developmentally. The conclusion summarizes much-needed areas for further research along with the implications of these ideas.

Juvenal was the satirist’s satirist, a writer whose output consisted only of poems in that genre. An uncompromising cataloguer of the crimes of Romans, Juvenal was also intensely masculine, his oeuvre implicitly addressed to men, with one satire (vi) devoted to the shameful derelictions of women (the source of much unimaginatively imitative misogyny during the Restoration). Juvenal’s obscenity, and the exclusion of women from classical learning, added to the sense that Juvenal was not suitable source material for aspirant women writers. This chapter, however, working from Penny Wilson’s sense of an “economy of makeshifts” in women’s engagement in classical literature, examines the cracks in that monolithic facade, starting with Juvenal’s own text, which contains an oddly sympathetic female satirist. Women did read Juvenal fairly extensively, albeit often in translation, and women writers did confront, adapt, and rework Juvenalian phrasing and attitudes in a wide range of forms – poetry, fiction, journalism, diaries. While there was no linear process of rapprochement between women writers and the foundational text of male satire, nor any single “female” mode of responding to that legacy, women writers found a surprising number of ways to absorb and transform it in their own satiric work.

The chapter focuses on the renewed campaign by Southerners to enforce the Fugitive Slave Act in the Free Soil Region, from which few fugitives had hitherto been recovered. The law’s passage triggered a storm of indignation across the region as communities gathered in public meetings and pronounced the law void and of no force. Nevertheless, the law emboldened slaveholders to pursue fugitives from enslavement who had taken refuge in abolitionist strongholds in the Upper North. In response, Underground activists took pains to publicize their activities and promised to protect fugitives who settled within the United States. As slave catchers ventured into the region, a series of spectacular public rescues garnered national attention. These large-scale acts of outright defiance revealed the determination of the region’s residents to defend the “free soil” of their communities by violence if necessary. Free Soil residents gathered in interracial crowds numbering in the thousands to confront slave catchers, humiliate those cooperating with the law, and punish those who performed the violence of mastery within their communities.