1

Topic: Define the concept of Social Justice

and critically discuss its relationship with
Social Mobility in India’s context with
suitable examples.

Introduction:

The concept of justice has several dimensions. It is one of the

cardinal virtues of the rational individual in his or her dealings
with others; it is the bedrock of the legal system; and it is the
critical point from which judgement are made over the various
ways in which society functions. Underneath these different
dimensions and fields of application, a common unity of
meaning exists, if justice is simply defined as “giving each
their due”. On that definition, social justice is the kind of
justice that is to be achieved when the social arrangements
make it possible for everyone to receive their due. Whilst
there are many dimensions to justice in general, social justice
is concerned more specifically with the just distribution of
resources resulting from the economic, political and cultural
organisation of the community. Questions about social justice
are therefore questions about the organisation of just
distribution in society, it denotes “the just state of affairs in
which each individual has exactly those benefits and burdens
which are due to him by virtue of his personal characteristics
 2

and circumstances (Miller 1975, 20), or in Rawls's famous

statement: “the adequate repartition of benefits and burdens
arising from social cooperation” (Rawls 1999, 4). Even
though philosophical reflection on justice has from the
beginning identified the distributive dimension inherent in it
(Aristotle 2000), the issue of a just distribution of social
benefits and burdens was only identified as a problem with the
rise of market societies, in which on the one hand basic
individual rights were granted to ever greater sections of the
population, whilst on the other capitalistic forms of work
organisation and the attendant social structure created such
extreme forms of economic and social inequality that they
were increasingly put under the pressure of justification, were
increasingly deemed unjustifiable. In brief, it is not
inappropriate to claim that the question of social justice arose
with the rise of the social question.
Human beings differ in “natural” sorts of ways by having
varied, diverging types of intellectual, bodily and emotional
endowments. To this initial “natural” form of inequality,
social life adds a second kind of differentiation between
individuals. Human beings are forced to cooperate, not only to
survive, but indeed to flourish and bring their life projects to
fruition. Social cooperation brings about a distribution of all
sorts of goods and “bads”. Following Rawls, a received term
to describe those goods produced by social life is that of
“social primary goods”. They are the goods over which
society has a direct control, as opposed to “natural”
endowments like health and intelligence over which social life
merely exerts an influence (Rawls 1999, 54). The list includes
 3

“rights, liberties, wealth, income, opportunities, and forms of

social recognition at the basis of self-respect”. To these can be
added the “bads” that are inherent in social life, like degrading
or dirty work. However, the “shares” produced by social
cooperation are not distributed equally. The division of labour
inevitably brings with it an unequal distribution of shares: of
employment and unemployment, of the benefits of production
in the form of a disparity of income and wealth, as well as in
the access to more or less valued professions and types of
activity. Many types of goods are distributed across society in
direct relationship to the material and symbolic rewards
attached to the division of labour, like educational
opportunities, health resources, access to cultural resources,
and so on. Attached to this distribution of wealth, statuses, life
chances and opportunities across society, cultural value
systems, notably around race and gender, combine to produce
a certain pattern of distribution of benefits and burdens that
define individuals’ overall life chances and opportunities for
self-development. The question of social justice arises in
relation to this distribution of life chances, because of a
specific conundrum of modern, market societies. On the one
hand, some principles of fairness are already at play implicitly
in the very organisation of labour and society’s cultural
patterning, constraining and co-determining the existing
institutions and processes involved. And yet, because the
distribution of benefits and burdens is unequal, the gap
between a full realisation of those principles is only too
obvious to see, expressed in phenomena of inequality.
 4

Relations between social Justice and

social mobility in India's context

The relationship between social justice and social mobility in

India's context is intricate, influenced by historical, cultural,
economic, and political factors. Social justice pertains to the
fair distribution of resources, opportunities, and privileges
within a society, aiming to ensure equality and equity for all
individuals, regardless of their social background. Social
mobility, on the other hand, refers to the ability of individuals
or groups to move within or between social strata over time,
often measured by changes in income, education, or
occupational status. In India, these two concepts are deeply
intertwined, with social justice playing a crucial role in
determining the extent and nature of social mobility.

India's caste system has been a pervasive force shaping its

social fabric for centuries. The caste system divides society
into hierarchical groups, with opportunities and privileges
unequally distributed based on birth. Historically, individuals
born into lower castes faced systemic discrimination and
limited access to education, employment, and social
resources. This entrenched inequality inhibited social
mobility, as upward movement was often impeded by societal
norms and structural barriers.
 5

However, India's independence in 1947 brought about

significant changes, including legislative efforts to promote
social justice and mitigate caste-based discrimination. The
Constitution of India, adopted in 1950, enshrined principles of
equality, social justice, and affirmative action through
reservations for Scheduled Castes (SCs), Scheduled Tribes
(STs), and Other Backward Classes (OBCs) in educational
institutions and government jobs. These measures aimed to
address historical injustices and facilitate upward mobility for
marginalized communities.

Despite these initiatives, the relationship between social

justice and social mobility in India remains complex. While
reservations have provided opportunities for education and
employment to historically disadvantaged groups, their
effectiveness has been debated. Critics argue that reservations,
while initially intended as temporary measures, have become
permanent fixtures, leading to resentment among other
sections of society and perpetuating stereotypes about the
competence of beneficiaries.

Moreover, social justice initiatives have often faced

implementation challenges, including corruption, bureaucratic
inefficiency, and inadequate infrastructure in marginalized
areas. As a result, the benefits of these programs may not
reach those who need them the most, hindering their potential
to promote social mobility.
 6

Additionally, India's rapid economic growth and globalization

have brought about shifts in the nature of social mobility.
While economic liberalization has created new opportunities
for wealth creation and upward mobility, it has also
exacerbated income inequality and widened the gap between
the rich and the poor. The concentration of economic power in
the hands of a few elite individuals and corporations has
limited access to opportunities for the majority of the
population, particularly those from lower socio-economic
backgrounds.

Furthermore, factors such as gender, religion, and region

intersect with caste to shape individuals' experiences of social
mobility in India. Women, religious minorities, and residents
of marginalized regions often face multiple layers of
discrimination, further constraining their ability to advance
socio-economically.

Despite these challenges, there are examples of social justice

initiatives in India that have successfully contributed to
increased social mobility. Microfinance programs, for
instance, have provided access to credit and entrepreneurship
opportunities for women and marginalized communities,
enabling them to start businesses and improve their economic
status. Education-focused interventions, such as scholarships
and mentorship programs, have also empowered
disadvantaged youth to pursue higher education and secure
better employment prospects.
 7

Moreover, grassroots movements and civil society

organizations play a crucial role in advocating for social
justice and mobilizing communities to demand their rights.
Initiatives such as the Right to Information Act and social
audits have empowered citizens to hold governments and
institutions accountable for the equitable distribution of
resources and services.

conclusion
Social justice is justice in relation to a fair balance in the
distribution of wealth, opportunities, and privileges within a
society where individuals' rights are recognized and protected.
The relationship between social justice and social mobility in
India is complex and multifaceted, influenced by historical
legacies, policy interventions, and socio-economic dynamics.
While measures such as reservations and affirmative action
have expanded opportunities for marginalized groups,
challenges remain in ensuring their effective implementation
and addressing intersecting forms of discrimination. Moving
forward, holistic approaches that address structural
inequalities, promote inclusive economic growth, and
empower marginalized communities are essential for fostering
greater social justice and enabling meaningful social mobility
in India.