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Social justice
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For the early-20th-century periodical, see Social Justice (periodical).
College students live in tents for a week to call attention to perceived social injustice
Social justice is a concept of fair and just relations between the individual and society. This is measured by the explicit and tacit terms for the distribution of wealth, opportunities for personal activity and social privileges. In Western as well as in older Asian cultures, the concept of social justice has often referred to the process of ensuring that individuals fulfill their societal roles and receive what was their due from society.[1][2][3] In the current global grassroots movements for social justice, the emphasis has been on the breaking of barriers for social mobility, the creation of safety nets and economic justice.[4][5][6][7][8]
Social justice assigns rights and duties in the institutions of society, which enables people to receive the basic benefits and burdens of cooperation. The relevant institutions often include taxation, social insurance, public health, public school, public services, labour law and regulation of markets, to ensure fair distribution of wealth, and equal opportunity.[9]
Interpretations that relate justice to a reciprocal relationship to society are mediated by differences in cultural traditions, some of which emphasize the individual responsibility toward society and others the equilibrium between access to power and its responsible use.[10] Hence, social justice is invoked today while reinterpreting historical figures such as Bartolomé de las Casas, in philosophical debates about differences among human beings, in efforts for gender, racial and social equality, for advocating justice for migrants, prisoners, the environment, and the physically and mentally disabled.[11][12][13][14]
While the concept of social justice can be traced through the theology of Augustine of Hippo and the philosophy of Thomas Paine, the term "social justice" became used explicitly from the 1840s. A Jesuit priest named Luigi Taparelli is typically credited with coining the term, and it spread during the revolutions of 1848 with the work of Antonio Rosmini-Serbati.[2][15][16] In the late industrial revolution, progressive American legal scholars began to use the term more, particularly Louis Brandeis and Roscoe Pound. From the early 20th century it was also embedded in international law and institutions; the preamble to establish the International Labour Organization recalled that "universal and lasting peace can be established only if it is based upon social justice." In the later 20th century, social justice was made central to the philosophy of the social contract, primarily by John Rawls in A Theory of Justice (1971). In 1993, the Vienna Declaration and Programme of Action treats social justice as a purpose of human rights education.[17][18]
Contents
[hide]
1 History
2 Contemporary theory
2.1 Philosophical perspectives
2.1.1 Cosmic values
2.1.2 John Rawls
2.1.3 Thomas Pogge
2.1.4 United Nations
3 Religious perspectives
3.1 Hinduism
3.2 Islam
3.3 Judaism
3.4 Christianity
3.4.1 Methodism
3.4.2 Catholicism
4 Criticism
5 Social justice movements
5.1 Liberation theology
5.2 Health care
5.3 Human rights education
6 See also
7 Notes
8 References
8.1 Articles
8.2 Books
9 External links
History[edit]
Main articles: Social contract, Justice, Corrective justice, and Distributive justice
The different concepts of justice, as discussed in ancient Western philosophy, were typically centered upon the community.
Plato
Plato wrote in The Republic that it would be an ideal state that "every member of the community must be assigned to the class for which he finds himself best fitted."[19] In an article for J.N.V University, author D.R. Bhandari says, "Justice is, for Plato, at once a part of human virtue and the bond, which joins man together in society. It is the identical quality that makes good and social. Justice is an order and duty of the parts of the soul, it is to the soul as health is to the body. Plato says that justice is not mere strength, but it is a harmonious strength. Justice is not the right of the stronger but the effective harmony of the whole. All moral conceptions revolve about the good of the whole-individual as well as social".[20]
Aristotle
Aristotle believed rights existed only between free people, and the law should take "account in the first instance of relations of inequality in which individuals are treated in proportion to their worth and only secondarily of relations of equality." Reflecting this time when slavery and subjugation of women was typical, ancient views of justice tended to reflect the rigid class systems that still prevailed. On the other hand, for the privileged groups, strong concepts of fairness and the community existed. Distributive justice was said by Aristotle to require that people were distributed goods and assets according to their merit.[21]
Socrates
Socrates (through Plato's dialogue Crito) is attributed with developing the idea of a social contract, whereby people ought to follow the rules of a society, and accept its burdens because they have accepted its benefits.[22] During the Middle Ages, religious scholars particularly, such as Thomas Aquinas continued discussion of justice in various ways, but ultimately connected being a good citizen to the purpose of serving God.
After the Renaissance and Reformation, the modern concept of social justice, as developing human potential, began to emerge through the work of a series of authors. Baruch Spinoza in On the Improvement of the Understanding (1677) contended that the one true aim of life should be to acquire "a human character much more stable than [one's] own", and to achieve this "pitch of perfection... The chief good is that he should arrive, together with other individuals if possible, at the possession of the aforesaid character."[23] During the enlightenment and responding to the French and American Revolutions, Thomas Paine similarly wrote in The Rights of Man (1792) society should give "genius a fair and universal chance" and so "the construction of government ought to be such as to bring forward... all that extent of capacity which never fails to appear in revolutions."[24]
Social justice was coined by Jesuit priest Luigi Taparelli in the 1840s
The first modern usage of the specific term "social justice" is typically attributed to Catholic thinkers from the 1840s, including the Jesuit Luigi Taparelli in Civiltà Cattolica, based on the work of St. Thomas Aquinas. He argued that rival capitalist and socialist theories, based on subjective Cartesian thinking, undermined the unity of society present in Thomistic metaphysics as neither were sufficiently concerned with moral philosophy. Writing in 1861, the influential British philosopher and economist, John Stuart Mill stated in Utilitarianism his view that "Society should treat all equally well who have deserved equally well of it, that is, who have deserved equally well absolutely. This is the highest abstract standard of social and distributive justice; towards which all institutions, and the efforts of all virtuous citizens, should be made in the utmost degree to converge."[25]
In the later 19th and early 20th century, social justice became an important theme in American political and legal philosophy, particularly in the work of John Dewey, Roscoe Pound and Louis Brandeis. One of the prime concerns was the Lochner era decisions of the US Supreme Court to strike down legislation passed by state governments and the Federal government for social and economic improvement, such as the eight-hour day or the right to join a trade union. After the First World War, the founding document of the International Labour Organization took up the same terminology in its preamble, stating that "peace can be established only if it is based on social justice". From this point, the discussion of social justice entered into mainstream legal and academic discourse. In the late 20th century, a number of liberal and conservative thinkers, notably Friedrich von Hayek rejected the concept by stating that it did not mean anything, or meant too many things.[26] However the concept remained highly influential, particularly with its promotion by philosophers such as John Rawls.
Contemporary theory[edit]
Philosophical perspectives[edit]
Cosmic values[edit]
Hunter Lewis' work promoting natural healthcare and sustainable economies advocates for conservation as a key premise in social justice. His manifesto on sustainability ties the continued thriving of human life to real conditions, the environment supporting that life, and associates injustice with the detrimental effects of unintended consequences of human actions. Quoting classical Greek thinkers like Epicurus on the good of pursuing happiness, Hunter also cites ornithologist, naturalist, and philosopher Alexander Skutch in his book Moral Foundations:
The common feature which unites the activities most consistently forbidden by the moral codes of civilized peoples is that by their very nature they cannot be both habitual and enduring, because they tend to destroy the conditions which make them possible.[27]
Pope Benedict XVI cites Teilhard de Chardin in a vision of the cosmos as a 'living host'[28] embracing an understanding of ecology that includes humanity's relationship to others, that pollution affects not just the natural world but interpersonal relations as well. Cosmic harmony, justice and peace are closely interrelated:
If you want to cultivate peace, protect creation.[29]
John Rawls[edit]
Main article: John Rawls
Political philosopher John Rawls draws on the utilitarian insights of Bentham and Mill, the social contract ideas of John Locke, and the categorical imperative ideas of Kant. His first statement of principle was made in A Theory of Justice where he proposed that, "Each person possesses an inviolability founded on justice that even the welfare of society as a whole cannot override. For this reason justice denies that the loss of freedom for some is made right by a greater good shared by others."[30] A deontological proposition that echoes Kant in framing the moral good of justice in absolutist terms. His views are definitively restated in Political Liberalism where society is seen "as a fair system of co-operation over time, from one generation to the next".[31]
All societies have a basic structure of social, economic, and political institutions, both formal and informal. In testing how well these elements fit and work together, Rawls based a key test of legitimacy on the theories of social contract. To determine whether any particular system of collectively enforced social arrangements is legitimate, he argued that one must look for agreement by the people who are subject to it, but not necessarily to an objective notion of justice based on coherent ideological grounding. Obviously, not every citizen can be asked to participate in a poll to determine his or her consent to every proposal in which some degree of coercion is involved, so one has to assume that all citizens are reasonable. Rawls constructed an argument for a two-stage process to determine a citizen's hypothetical agreement:
The citizen agrees to be represented by X for certain purposes, and, to that extent, X holds these powers as a trustee for the citizen.
X agrees that enforcement in a particular social context is legitimate. The citizen, therefore, is bound by this decision because it is the function of the trustee to represent the citizen in this way.
This applies to one person who represents a small group (e.g., the organiser of a social event setting a dress code) as equally as it does to national governments, which are ultimate trustees, holding representative powers for the benefit of all citizens within their territorial boundaries. Governments that fail to provide for welfare of their citizens according to the principles of justice are not legitimate. To emphasise the general principle that justice should rise from the people and not be dictated by the law-making powers of governments, Rawls asserted that, "There is ... a general presumption against imposing legal and other restrictions on conduct without sufficient reason. But this presumption creates no special priority for any particular liberty."[32] This is support for an unranked set of liberties that reasonable citizens in all states should respect and uphold — to some extent, the list proposed by Rawls matches the normative human rights that have international recognition and direct enforcement in some nation states where the citizens need encouragement to act in a way that fixes a greater degree of equality of outcome. According to Rawls, the basic liberties that every good society should guarantee are:
Freedom of thought;
Liberty of conscience as it affects social relationships on the grounds of religion, philosophy, and morality;
Political liberties (e.g., representative democratic institutions, freedom of speech and the press, and freedom of assembly);
Freedom of association;
Freedoms necessary for the liberty and integrity of the person (namely: freedom from slavery, freedom of movement and a reasonable degree of freedom to choose one's occupation); and
Rights and liberties covered by the rule of law.
Thomas Pogge[edit]
Thomas Pogge's arguments pertain to a standard of social justice that creates human rights deficits. He assigns responsibility to those who actively cooperate in designing or imposing the social institution, that the order is foreseeable as harming the global poor and is reasonably avoidable. Pogge argues that social institutions have a negative duty to not harm the poor.[33][34]
Pogge speaks of "institutional cosmopolitanism" and assigns responsibility to institutional schemes[35] for deficits of human rights. An example given is slavery and third parties. A third party should not recognize or enforce slavery. The institutional order should be held responsible only for deprivations of human rights that it establishes or authorizes. The current institutional design, he says, systematically harms developing economies by enabling corporate tax evasion,[36] illicit financial flows, corruption, trafficking of people and weapons. Joshua Cohen disputes his claims based on the fact that some poor countries have done well with the current institutional design.[37] Elizabeth Kahn argues that some of these responsibilities[vague] should apply globally.[38]
United Nations[edit]
The United Nations’ 2006 document Social Justice in an Open World: The Role of the United Nations, states that "Social justice may be broadly understood as the fair and compassionate distribution of the fruits of economic growth..."[39]:16
The term "social justice" was seen by the U.N. "as a substitute for the protection of human rights [and] first appeared in United Nations texts during the second half of the 1960s. At the initiative of the Soviet Union, and with the support of developing countries, the term was used in the Declaration on Social Progress and Development, adopted in 1969."[39]:52
The same document reports, "From the comprehensive global perspective shaped by the United Nations Charter and the Universal Declaration of Human Rights, neglect of the pursuit of social justice in all its dimensions translates into de facto acceptance of a future marred by violence, repression and chaos."[39]:6 The report concludes, "Social justice is not possible without strong and coherent redistributive policies conceived and implemented by public agencies."[39]:16
The same UN document offers a concise history: "[T]he notion of social justice is relatively new. None of history’s great philosophers—not Plato or Aristotle, or Confucius or Averroes, or even Rousseau or Kant—saw the need to consider justice or the redress of injustices from a social perspective. The concept first surfaced in Western thought and political language in the wake of the industrial revolution and the parallel development of the socialist doctrine. It emerged as an expression of protest against what was perceived as the capitalist exploitation of labour and as a focal point for the development of measures to improve the human condition. It was born as a revolutionary slogan embodying the ideals of progress and fraternity. Following the revolutions that shook Europe in the mid-1800s, social justice became a rallying cry for progressive thinkers and political activists.... By the mid-twentieth century, the concept of social justice had become central to the ideologies and programmes of virtually all the leftist and centrist political parties around the world..."[39]:11–12
Religious perspectives[edit]
Hinduism[edit]
The present-day Jāti hierarchy is undergoing changes for a variety of reasons including 'social justice', which is a politically popular stance in democratic India. Institutionalized affirmative action has promoted this. The disparity and wide inequalities in social behaviour of the jātis – exclusive, endogamous communities centred on traditional occupations – has led to various reform movements in Hinduism. While legally outlawed, the caste system remains strong in practice.[40]
Islam[edit]
The Quran contains numerous references to elements of social justice. For example, one of Islam's Five Pillars is Zakāt, or alms-giving. Charity and assistance to the poor – concepts central to social justice – are and have historically been important parts of the Islamic faith.
In Muslim history, Islamic governance has often been associated with social justice. Establishment of social justice was one of the motivating factors of the Abbasid revolt against the Umayyads.[41] The Shi'a believe that the return of the Mahdi will herald in "the messianic age of justice" and the Mahdi along with the Isa (Jesus) will end plunder, torture, oppression and discrimination.[42]
For the Muslim Brotherhood the implementation of social justice would require the rejection of consumerism and communism. The Brotherhood strongly affirmed the right to private property as well as differences in personal wealth due to factors such as hard work. However, the Brotherhood held Muslims had an obligation to assist those Muslims in need. It held that zakat (alms-giving) was not voluntary charity, but rather the poor had the right to assistance from the more fortunate.[43] Most Islamic governments therefore enforce the zakat through taxes.
Though monetary donations are the most practiced way of zakat, Islam is deeply rooted in the tenets of volunteerism and social activism. Areas of one's communities which require assistance and beneficiaries must be a Muslim's foci if need be, rather than strictly her or his personal or superficial wants. For example, the ecological well-being of the planet (i.e.: animal rights, global warming, natural resources degradation); locally, nationally, globally, is a campaign to which every Muslim must adhere. Many Muslims practice this today by ensuring that they produce minimal waste, give to charity what they no longer need, and spend time in prayer and meditation upon the bounties of nature so as to more mindfully approach all that is provided by nature, and ultimately, Allah.[44] Other areas of society in need may be the safety and security of minority populations, i.e.: women or persons of color, children, the elderly, the developmentally or physically disabled, animals, et al.[44]
Judaism[edit]
Main article: Tikkun olam
In To Heal a Fractured World: The Ethics of Responsibility, Rabbi Jonathan Sacks states that social justice has a central place in Judaism. One of Judaism’s most distinctive and challenging ideas is its ethics of responsibility reflected in the concepts of simcha ("gladness" or "joy"), tzedakah ("the religious obligation to perform charity and philanthropic acts"), chesed ("deeds of kindness"), and tikkun olam ("repairing the world").[citation needed]
Christianity[edit]
Methodism[edit]
From its founding, Methodism was a Christian social justice movement. Under John Wesley's direction, Methodists became leaders in many social justice issues of the day, including the prison reform and abolition movements. Wesley himself was among the first to preach for slaves rights attracting significant opposition.[45][46][47]
Today, social justice plays a major role in the United Methodist Church. The Book of Discipline of the United Methodist Church says, "We hold governments responsible for the protection of the rights of the people to free and fair elections and to the freedoms of speech, religion, assembly, communications media, and petition for redress of grievances without fear of reprisal; to the right to privacy; and to the guarantee of the rights to adequate food, clothing, shelter, education, and health care."[48] The United Methodist Church also teaches population control as part of its doctrine.[49]
Catholicism[edit]
Main article: Catholic social teaching
Catholic social teaching consists of those aspects of Roman Catholic doctrine which relate to matters dealing with the respect of the individual human life. A distinctive feature of Catholic social doctrine is its concern for the poorest and most vulnerable members of society. Two of the seven key areas[50] of "Catholic social teaching" are pertinent to social justice:
Life and dignity of the human person: The foundational principle of all "Catholic Social Teaching" is the sanctity of all human life and the inherent dignity of every human person, from conception to natural death. Human life must be valued above all material possessions.
Preferential option for the poor and vulnerable: Catholics believe Jesus taught that on the Day of Judgement God will ask what each person did to help the poor and needy: "Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me."[51] The Catholic Church believes that through words, prayers and deeds one must show solidarity with, and compassion for, the poor. The moral test of any society is "how it treats its most vulnerable members. The poor have the most urgent moral claim on the conscience of the nation. People are called to look at public policy decisions in terms of how they affect the poor."[52]
Even before it was propounded in the Catholic social doctrine, social justice appeared regularly in the history of the Catholic Church:
Pope Leo XIII, who studied under Taparelli, published in 1891 the encyclical Rerum novarum (On the Condition of the Working Classes; lit. "On new things"), rejecting both socialism and capitalism, while defending labor unions and private property. He stated that society should be based on cooperation and not class conflict and competition. In this document, Leo set out the Catholic Church's response to the social instability and labor conflict that had arisen in the wake of industrialization and had led to the rise of socialism. The Pope advocated that the role of the State was to promote social justice through the protection of rights, while the Church must speak out on social issues in order to teach correct social principles and ensure class harmony.
The encyclical Quadragesimo anno (On Reconstruction of the Social Order, literally "in the fortieth year") of 1931 by Pope Pius XI, encourages a living wage,[53] subsidiarity, and advocates that social justice is a personal virtue as well as an attribute of the social order, saying that society can be just only if individuals and institutions are just.
Pope John Paul II added much to the corpus of the Catholic social teaching, penning three encyclicals which focus on issues such as economics, politics, geo-political situations, ownership of the means of production, private property and the "social mortgage", and private property. The encyclicals Laborem exercens, Sollicitudo rei socialis, and Centesimus annus are just a small portion of his overall contribution to Catholic social justice. Pope John Paul II was a strong advocate of justice and human rights, and spoke forcefully for the poor. He addresses issues such as the problems that technology can present should it be misused, and admits a fear that the "progress" of the world is not true progress at all, if it should denigrate the value of the human person. He argued in Centesimus annus that private property, markets, and honest labor were the keys to alleviating the miseries of the poor and to enabling a life that can express the fullness of the human person.
Pope Benedict XVI's encyclical Deus caritas est ("God is Love") of 2006 claims that justice is the defining concern of the state and the central concern of politics, and not of the church, which has charity as its central social concern. It said that the laity has the specific responsibility of pursuing social justice in civil society and that the church's active role in social justice should be to inform the debate, using reason and natural law, and also by providing moral and spiritual formation for those involved in politics.
The official Catholic doctrine on social justice can be found in the book Compendium of the Social Doctrine of the Church, published in 2004 and updated in 2006, by the Pontifical Council Iustitia et Pax.
The Catechism (§ 1928–1948) contain more detail of the Church's view of social justice.[54]
Criticism[edit]
Many authors criticize the idea that there exists an objective standard of social justice. Moral relativists deny that there is any kind of objective standard for justice in general. Non-cognitivists, moral skeptics, moral nihilists, and most logical positivists deny the epistemic possibility of objective notions of justice. Political realists believe that any ideal of social justice is ultimately a mere justification for the status quo.[citation needed]
Many other people accept some of the basic principles of social justice, such as the idea that all human beings have a basic level of value, but disagree with the elaborate conclusions that may or may not follow from this. One example is the statement by H. G. Wells that all people are "equally entitled to the respect of their fellowmen."[55]
On the other hand, some scholars reject the very idea of social justice as meaningless, religious, self-contradictory, and ideological, believing that to realize any degree of social justice is unfeasible, and that the attempt to do so must destroy all liberty. Perhaps the most complete rejection of the concept of social justice comes from Friedrich Hayek of the Austrian School of economics:
There can be no test by which we can discover what is 'socially unjust' because there is no subject by which such an injustice can be committed, and there are no rules of individual conduct the observance of which in the market order would secure to the individuals and groups the position which as such (as distinguished from the procedure by which it is determined) would appear just to us. [Social justice] does not belong to the category of error but to that of nonsense, like the term 'a moral stone'.[56]
Ben O'Neill of the University of New South Wales argues that, for proponents of "social justice":[57]
the notion of "rights" is a mere term of entitlement, indicative of a claim for any possible desirable good, no matter how important or trivial, abstract or tangible, recent or ancient. It is merely an assertion of desire, and a declaration of intention to use the language of rights to acquire said desire.
In fact, since the program of social justice inevitably involves claims for government provision of goods, paid for through the efforts of others, the term actually refers to an intention to use force to acquire one's desires. Not to earn desirable goods by rational thought and action, production and voluntary exchange, but to go in there and forcibly take goods from those who can supply them!
Janusz Korwin-Mikke states, "Either 'social justice' has the same meaning as 'justice' – or not. If so – why use the additional word 'social?' We lose time, we destroy trees to obtain paper necessary to print this word. If not, if 'social justice' means something different from 'justice' – then 'something different from justice' is by definition 'injustice.'"[58]
Sociologist Carl L. Bankston has argued that a secular, leftist view of social justice entails viewing the redistribution of goods and resources as based on the rights of disadvantaged categories of people, rather than on compassion or national interest. Bankston maintains that this secular version of social justice became widely accepted due to the rise of demand-side economics and to the moral influence of the civil rights movement.[59]
Social justice movements[edit]
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Social justice is also a concept that is used to describe the movement towards a socially just world, e.g., the Global Justice Movement. In this context, social justice is based on the concepts of human rights and equality, and can be defined as "the way in which human rights are manifested in the everyday lives of people at every level of society".[60]
A number of movements are working to achieve social justice in society. These movements are working towards the realization of a world where all members of a society, regardless of background or procedural justice, have basic human rights and equal access to the benefits of their society.[61]
Liberation theology[edit]
Main article: Liberation theology
Liberation theology[62] is a movement in Christian theology which conveys the teachings of Jesus Christ in terms of a liberation from unjust economic, political, or social conditions. It has been described by proponents as "an interpretation of Christian faith through the poor's suffering, their struggle and hope, and a critique of society and the Catholic faith and Christianity through the eyes of the poor",[63] and by detractors as Christianity perverted by Marxism and Communism.[64]
Although liberation theology has grown into an international and inter-denominational movement, it began as a movement within the Catholic Church in Latin America in the 1950s–1960s. It arose principally as a moral reaction to the poverty caused by social injustice in that region.[65] It achieved prominence in the 1970s and 1980s. The term was coined by the Peruvian priest, Gustavo Gutiérrez, who wrote one of the movement's most famous books, A Theology of Liberation (1971). According to Sarah Kleeb, "Marx would surely take issue," she writes, "with the appropriation of his works in a religious context...there is no way to reconcile Marx's views of religion with those of Gutierrez, they are simply incompatible. Despite this, in terms of their understanding of the necessity of a just and righteous world, and the nearly inevitable obstructions along such a path, the two have much in common; and, particularly in the first edition of [A Theology of Liberation], the use of Marxian theory is quite evident."[66]
Other noted exponents are Leonardo Boff of Brazil, Carlos Mugica of Argentina, Jon Sobrino of El Salvador, and Juan Luis Segundo of Uruguay.[67][68]
Health care[edit]
Social justice has more recently made its way into the field of bioethics. Discussion involves topics such as affordable access to health care, especially for low income households and families. The discussion also raises questions such as whether society should bear healthcare costs for low income families, and whether the global marketplace is the best way to distribute healthcare. Ruth Faden of the Johns Hopkins Berman Institute of Bioethics and Madison Powers of Georgetown University focus their analysis of social justice on which inequalities matter the most. They develop a social justice theory that answers some of these questions in concrete settings.
Social injustices occur when there is a preventable difference in health states among a population of people. These social injustices take the form of health inequities when negative health states such as malnourishment, and infectious diseases are more prevalent in impoverished nations.[69] These negative health states can often be prevented by providing social and economic structures such as primary healthcare which ensures the general population has equal access to health care services regardless of income level, gender, education or any other stratifying factors. Integrating social justice with health inherently reflects the social determinants of health model without discounting the role of the bio-medical model.[70]
Human rights education[edit]
Main article: Human rights education
The Vienna Declaration and Programme of Action affirm that "Human rights education should include peace, democracy, development and social justice, as set forth in international and regional human rights instruments, in order to achieve common understanding and awareness with a view to strengthening universal commitment to human rights."[71]
See also[edit]
"Beyond Vietnam: A Time to Break Silence", an anti-Vietnam war and pro-social justice speech delivered by Martin Luther King, Jr. in 1967
Counterculture of the 1960s
Climate justice
Environmental justice
Environmental racism
Essentially contested concept
Labour law and labour rights
Left-wing politics
Resource justice
Right to education
Right to health
Right to housing
Right to social security
Socialism
Social justice art
Social justice warrior
Social law
Social work
Solidarity
World Day of Social Justice
All pages beginning with "Social justice"
All pages with a title containing Social justice
Notes[edit]
Jump up ^ Aristotle, The Politics (ca 350 BC)
^ Jump up to: a b Clark, Mary T. (2015). "Augustine on Justice," a Chapter in Augustine and Social Justice. Lexington Books. pp. 3–10. ISBN 978-1-4985-0918-3.
Jump up ^ Banai, Ayelet; Ronzoni, Miriam; Schemmel, Christian (2011). Social Justice, Global Dynamics : Theoretical and Empirical Perspectives. Florence: Taylor and Francis. ISBN 978-0-203-81929-6.
Jump up ^ Kitching, G. N. (2001). Seeking Social Justice Through Globalization Escaping a Nationalist Perspective. University Park, Pa: Pennsylvania State University Press. pp. 3–10. ISBN 0-271-02377-5.
Jump up ^ Hillman, Arye L. (2008). "Globalization and Social Justice". The Singapore Economic Review. 53 (2): 173–189.
Jump up ^ Agartan, Kaan (2014). "Globalization and the Question of Social Justice". Sociology Compass. 8 (6): 903–915. doi:10.1111/soc4.12162.
Jump up ^ El Khoury, Ann (2015). Globalization Development and Social Justice : A propositional political approach. Florence: Taylor and Francis. pp. 1–20. ISBN 978-1-317-50480-1.
Jump up ^ Lawrence, Cecile & Natalie Churn (2012). Movements in Time Revolution, Social Justice, and Times of Change. Newcastle upon Tyne, UK:: Cambridge Scholars Pub. pp. xi–xv. ISBN 1-4438-4552-3.
Jump up ^ John Rawls, A Theory of Justice (1971) 4, "the principles of social justice: they provide a way of assigning rights and duties in the basic institutions of society and they define the appropriate distribution of benefits and burdens of social co-operation."
Jump up ^ Aiqing Zhang; Feifei Xia; Chengwei Li (2007). "The Antecedents Of Help Giving In Chinese Culture: Attribution, Judgment Of Responsibility, Expectation Change And The Reaction Of Affect". Social Behavior and Personality. 35 (1): 135–142.
Jump up ^ Jalata, Asafa (2013). "Indigenous Peoples and the Capitalist World System: Researching, Knowing, and Promoting Social Justice". Sociology Mind. 3 (2): 156–178.
Jump up ^ Smith, Justin E. H. (2015). Nature, Human Nature, and Human Difference : Race in Early Modern Philosophy. Princeton University Press. p. 17. ISBN 978-1-4008-6631-1.
Jump up ^ Trương, Thanh-Đạm (2013). Migration, Gender and Social Justice: Perspectives on Human Insecurity. Springer. pp. 3–26. ISBN 978-3-642-28012-2.
Jump up ^ Teklu, Abebe Abay (2010). "We Cannot Clap with One Hand: Global Socio–Political Differences in Social Support for People with Visual Impairment". International Journal of Ethiopian Studies. 5 (1): 93–105.
Jump up ^ Paine, Thomas. Agrarian Justice.
Jump up ^ J. Zajda, S. Majhanovich, V. Rust, Education and Social Justice, 2006, ISBN 1-4020-4721-5
Jump up ^ The Preamble of ILO Constitution
Jump up ^ Vienna Declaration and Programme of Action, Part II, D.
Jump up ^ Plato, The Republic (ca 380BC)
Jump up ^ "20th WCP: Plato's Concept Of Justice: An Analysis". Archived from the original on 5 October 2016.
Jump up ^ Nicomachean Ethics V.3
Jump up ^ Plato, Crito (ca 380 BC)
Jump up ^ B Spinoza, On the Improvement of the Understanding (1677) para 13
Jump up ^ T Paine, Rights of Man (1792) 197
Jump up ^ JS Mill, Utilitarianism (1863)
Jump up ^ FA Hayek, Law, Legislation and Liberty (1973) vol II, ch 3
Jump up ^ Hunter Lewis (14 October 2009). "Sustainability, The Complete Concept, Environment, Healthcare, and Economy" (PDF). ChangeThis.
Jump up ^ John Allen Jr. (28 July 2009). "Ecology – The first stirring of an 'evolutionary leap' in late Jesuit's official standing?". National Catholic Reporter. Archived from the original on 24 August 2012.
Jump up ^ Sandro Magister (11 January 2010). "Benedict XVI to the Diplomats: Three Levers for Lifting Up the World". www.chiesa, Rome. Archived from the original on 4 March 2016.
Jump up ^ John Rawls, A Theory of Justice (2005 reissue), Chapter 1, "Justice as Fairness" – 1. The Role of Justice, pp. 3–4
Jump up ^ John Rawls, Political Liberalism 15 (Columbia University Press 2003)
Jump up ^ John Rawls, Political Liberalism 291–92 (Columbia University Press 2003)
Jump up ^ James, Nickel. "Human Rights". stanford.edu. The Stanford Encyclopedia of Philosophy. Retrieved 10 February 2015.
Jump up ^ Pogge, Thomas Pogge. "World Poverty and Human Rights". thomaspogge.com. Archived from the original on 19 September 2015.
Jump up ^ North, James. "The Resource Privilege". thenation.com. Archived from the original on 10 February 2015. Retrieved 10 February 2015.
Jump up ^ Pogge, Thomas. "Human Rights and Just Taxation – Global Financial Transparency". Archived from the original on 10 February 2015.
Jump up ^ Alison M. Jaggar1 by, ed. (2010). Thomas Pogge and His Critics (1. publ. ed.). Cambridge: Polity Press. ISBN 978-0-7456-4258-1.
Jump up ^ Kahn, Elizabeth (June–December 2012). "Global Economic Justice: A Structural Approach". Public Reason. 4 (1–2): 48–67.
^ Jump up to: a b c d e "Social Justice in an Open World: The Role of the United Nations", The International Forum for Social Development, Department of Economic and Social Affairs, Division for Social Policy and Development, ST/ESA/305" (PDF). New York: United Nations. 2006. Archived (PDF) from the original on 29 August 2017.
Jump up ^ Patil, Vijaykumar. "Caste system hindering the goal of social justice: Siddaramaiah". Archived from the original on 4 September 2015.
Jump up ^ John L. Esposito (1998). Islam and Politics. Syracuse University Press. p. 17.
Jump up ^ John L. Esposito (1998). Islam and Politics. Syracuse University Press. p. 205.
Jump up ^ John L. Esposito (1998). Islam and Politics. Syracuse University Press. pp. 147–8.
^ Jump up to: a b "The Eco Muslim". Archived from the original on 7 February 2016. [unreliable source?]
Jump up ^ S. R. Valentine, John Bennet & the Origins of Methodism and the Evangelical revival in England, Scarecrow Press, Lanham, 1997.
Jump up ^ Carey, Brycchan. "John Wesley (1703–1791)." The British Abolitionists. Brycchan Carey, 11 July 2008. 5 October 2009. Brycchancarey.com Archived 29 January 2016 at the Wayback Machine.
Jump up ^ Wesley John, "Thoughts Upon Slavery," John Wesley: Holiness of Heart and Life. Charles Yrigoyen, 1996. 5 October 2009. Gbgm-umc.org Archived 16 October 2014 at the Wayback Machine.
Jump up ^ The Book of Discipline of The United Methodist Church – 2012 ¶164 V, umc.org Archived 6 December 2013 at the Wayback Machine.
Jump up ^ The Book of Discipline of The United Methodist Church – 2008 ¶ 162 K, umc.org Archived 6 December 2013 at the Wayback Machine.
Jump up ^ "Seven Key Themes of Catholic Social Teaching". Web.archive.org. Archived from the original on 8 June 2007. Retrieved 29 March 2014.
Jump up ^ Matthew 25:40.
Jump up ^ Option for the Poor, Major themes from Catholic Social Teaching Archived 16 February 2006 at the Wayback Machine., Office for Social Justice, Archdiocese of St. Paul and Minneapolis.
Jump up ^ Popularised by John A. Ryan, although see Sidney Webb and Beatrice Webb, Industrial Democracy (1897)
Jump up ^ "Catechism of the Catholic Church – Social justice". Vatican.va. Archived from the original on 5 November 2013. Retrieved 29 March 2014.
Jump up ^ "The Rights of Man", Daily Herald, London, February 1940
Jump up ^ Hayek, F.A. (1982). Law, Legislation and Liberty, Vol. 2. Routledge. p. 78.
Jump up ^ O'Neill, Ben (16 March 2011) The Injustice of Social Justice Archived 28 October 2014 at the Wayback Machine., Mises Institute
Jump up ^ Suresh Murugan (1 December 2013). Social Problems And Social Legislation. Social work department, PSGCAS. p. 22. GGKEY:KUBPEL1FG8Q.
Jump up ^ Social Justice: Cultural Origins of a Theory and a Perspective By Carl L. Bankston III, Independent Review vol. 15 no. 2, pp. 165–178, 2010
Jump up ^ Just Comment – Volume 3 Number 1, 2000
Jump up ^ Capeheart, Loretta; Milovanovic, Dragan. Social Justice: Theories, Issues, and Movements.
Jump up ^ In the mass media, 'Liberation Theology' can sometimes be used loosely, to refer to a wide variety of activist Christian thought. This article uses the term in the narrow sense outlined here.
Jump up ^ Berryman, Phillip, Liberation Theology: essential facts about the revolutionary movement in Latin America and beyond(1987)
Jump up ^ "[David] Horowitz first describes liberation theology as 'a form of Marxised Christianity,' which has validity despite the awkward phrasing, but then he calls it a form of 'Marxist-Leninist ideology,' which is simply not true for most liberation theology..." Robert Shaffer, "Acceptable Bounds of Academic Discourse Archived 4 September 2013 at the Wayback Machine.," Organization of American Historians Newsletter 35, November 2007. URL retrieved 12 July 2010.
Jump up ^ Liberation Theology and Its Role in Latin America. Elisabeth Erin Williams. Monitor: Journal of International Studies. The College of William and Mary.
Jump up ^ Sarah Kleeb, "Envisioning Emancipation: Karl Marx, Gustavo Gutierrez, and the Struggle of Liberation Theology[permanent dead link]"; Presented at the Annual Meeting of the Canadian Society for the Study of Religion (CSSR), Toronto, 2006. Retrieved 22 October 2012.[dead link]
Jump up ^ Richard P. McBrien, Catholicism (Harper Collins, 1994), chapter IV.
Jump up ^ Gustavo Gutierrez, A Theology of Liberation, First (Spanish) edition published in Lima, Peru, 1971; first English edition published by Orbis Books (Maryknoll, New York), 1973.
Jump up ^ Farmer, Paul E., Bruce Nizeye, Sara Stulac, and Salmaan Keshavjee. 2006. Structural Violence and Clinical Medicine. PLoS Medicine, 1686–1691
Jump up ^ Cueto, Marcos. 2004. The ORIGINS of Primary Health Care and SELECTIVE Primary Health Care. Am J Public Health 94 (11):1868
Jump up ^ Vienna Declaration and Programme of Action, Part II, paragraph 80
References[edit]
Articles[edit]
LD Brandeis, 'The Living Law' (1915–1916) 10 Illinois Law Review 461
A Etzioni, 'The Fair Society, Uniting America: Restoring the Vital Center to American Democracy' in N Garfinkle and D Yankelovich (eds) (Yale University Press 2005) pp. 211–223
Otto von Gierke, The Social Role of Private Law (2016) translated and introduced by E McGaughey, originally Die soziale Aufgabe des Privatrechts
M Novak, 'Defining Social Justice' (2000) First Things
B O'Neill, 'The Injustice of Social Justice' (Mises Institute)
R Pound, 'Social Justice and Legal Justice' (1912) 75 Central Law Journal 455
M Powers and R Faden, 'Inequalities in health, inequalities in health care: four generations of discussion about justice and cost-effectiveness analysis' (2000) 10(2) Kennedy Inst Ethics Journal 109–127
M Powers and R Faden, 'Racial and Ethnic Disparities in Health Care: An Ethical Analysis of When and How They Matter,' in Unequal Treatment: Confronting Racial and Ethnic Disparities in Health Care (National Academy of Sciences, Institute of Medicine, 2002) 722–38
United Nations, Department of Economic and Social Affairs, 'Social Justice in an Open World: The Role of the United Nations' (2006) ST/ESA/305
Books[edit]
AB Atkinson, Social Justice and Public Policy (1982) previews
Gad Barzilai, Communities and Law: Politics and Cultures of Legal Identities (University of Michigan Press) analysis of justice for non-ruling communities
TN Carver, Essays in Social Justice (1915) Chapter links.
C Quigley The Evolution Of Civilizations: An Introduction to Historical Analysis (1961) 2nd edition 1979
P Corning, The Fair Society: The Science of Human Nature and the Pursuit of Social Justice (Chicago UP 2011)
R Faden and M Powers, Social Justice: The Moral Foundations of Public Health and Health Policy (OUP 2006)
J Franklin (ed), Life to the Full: Rights and Social Justice in Australia (Connor Court 2007)
FA Hayek, Law, Legislation and Liberty (1973) vol II, ch 3
G Kitching, Seeking Social Justice through Globalization: Escaping a Nationalist Perspective (2003)
JS Mill, Utilitarianism (1863)
John Rawls, A Theory of Justice (Harvard University Press 1971)
John Rawls, Political Liberalism (Columbia University Press 1993)
C Philomena, B Hoose and G Mannion (eds), Social Justice: Theological and Practical Explorations (2007)
A Swift, Political Philosophy (3rd edn 2013) ch 1
Michael J. Thompson, The Limits of Liberalism: A Republican Theory of Social Justice (International Journal of Ethics: vol. 7, no. 3 (2011)
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The Big Bang Theory (season 11)
From Wikipedia, the free encyclopedia
Jump to: navigation, search
The Big Bang Theory (season 11)
iTunes digital art
Starring
Johnny Galecki
Jim Parsons
Kaley Cuoco
Simon Helberg
Kunal Nayyar
Mayim Bialik
Melissa Rauch
Kevin Sussman
Country of origin
United States
No. of episodes
12
Release
Original network
CBS
Original release
September 25, 2017 (2017-09-25) – present (present)
Season chronology
← Previous
Season 10
List of The Big Bang Theory episodes
The eleventh season of the American television sitcom The Big Bang Theory premiered on CBS on Monday, September 25, 2017.[1] It returned to its regular Thursday time slot on November 2, 2017, after Thursday Night Football on CBS ended.[2]
In March 2017, CBS renewed the series for two additional seasons, bringing its total to twelve, and running through the 2018–19 television season.[3]
Contents
[hide]
1 Production
2 Cast
2.1 Main cast
2.2 Recurring cast
2.3 Guest cast
3 Episodes
4 Ratings
5 References
6 External links
Production[edit]
Just like the previous three seasons, the first five episodes aired on Mondays due to CBS' contractual rights to air the Thursday Night Football games. After Thursday Night Football ended, the series returned to its regular Thursday schedule starting on November 2, 2017. Filming for the eleventh season began on August 15, 2017; it was also announced with the taping report that the premiere for the eleventh season would be titled "The Proposal Proposal". Before the season premiered, five episodes were filmed from August 15 to September 19, 2017.[4]
According to TV Guide, Steve Holland announced on September 22, 2017 that both Bob Newhart and Wil Wheaton would return this season since their absences from Season 10.[5]
Cast[edit]
Main article: List of The Big Bang Theory characters
Main cast[edit]
Johnny Galecki as Dr. Leonard Hofstadter
Jim Parsons as Dr. Sheldon Cooper
Kaley Cuoco as Penny
Simon Helberg as Howard Wolowitz
Kunal Nayyar as Dr. Rajesh "Raj" Koothrappali
Mayim Bialik as Dr. Amy Farrah Fowler
Melissa Rauch as Dr. Bernadette Rostenkowski-Wolowitz
Kevin Sussman as Stuart Bloom
Recurring cast[edit]
Laurie Metcalf as Mary Cooper
Christine Baranski as Dr. Beverly Hofstadter
Stephen Hawking as himself
Regina King as Janine Davis
Brian Posehn as Dr. "Bert" Bertram Kibbler
Wil Wheaton as himself[6]
Bob Newhart as Dr. Arthur Jeffries/Professor Proton[6]
John Ross Bowie as Dr. Barry Kripke
Dean Norris as Colonel Richard Williams
Brian Thomas Smith as Zack Johnson[7]
Brian George as Dr. V. M. Koothrappali
Guest cast[edit]
Ira Flatow as himself
Riki Lindhome as Ramona Nowitzki
Swati Kapila as Ruchi
Episodes[edit]
See also: List of The Big Bang Theory episodes
No.
overall
No. in
season
Title
Directed by
Written by
Original air date
Prod.
code
U.S. viewers
(millions)
232
1 "The Proposal Proposal" Mark Cendrowski Story by : Chuck Lorre & Eric Kaplan & Jeremy Howe
Teleplay by : Steve Holland & Maria Ferrari & Tara Hernandez September 25, 2017 (2017-09-25) T12.15601 17.65[8]
Amy enthusiastically accepts Sheldon's marriage proposal. However, when dining with Amy's colleagues later that night, Sheldon is offended that they are more impressed with Amy's work than his own. With help from Stephen Hawking, Sheldon later comes to grips with the fact that he will not always be the center of attention in the marriage. Bernadette is shocked to realize that she is pregnant again. She and Howard are not thrilled at the idea of having another baby so soon after their first. They attempt to convince Leonard and Penny to have a child as well, but are rebuffed.
Title reference: Sheldon's proposal of marriage
233
2 "The Retraction Reaction" Mark Cendrowski Story by : Steven Molaro & Steve Holland & Maria Ferrari
Teleplay by : Dave Goetsch & Eric Kaplan & Anthony Del Broccolo October 2, 2017 (2017-10-02) T12.15602 14.06[9]
Leonard gives an interview on public radio where he admits physics research might be at a dead end. The university is furious and, while trying to think of reasons to put in a retraction, he depresses Sheldon into thinking he might be right. Howard and Raj come over and end up just as depressed. Getting drunk with Penny, the guys go to the grave of Richard Feynman and realize there is hope for physics as long as they believe in it. Leonard accidentally sends a drunken email to Human Resources. Meanwhile, Amy and Bernadette agree with each other to keep quiet about the success in their careers so as not to upset Sheldon and Howard. While bragging to each other, they end up arguing which of their fields is better.
Title reference: Leonard's depression while writing a retraction of his statements on the radio.
234
3 "The Relaxation Integration" Mark Cendrowski Story by : Chuck Lorre & Steve Holland & Adam Faberman
Teleplay by : Maria Ferrari & Andy Gordon & Tara Hernandez October 9, 2017 (2017-10-09) T12.15603 13.13[10]
Sheldon cannot find the perfect wedding date and begins talking in his sleep, like a laid-back person who just goes with the flow. Amy and Penny believe that his subconscious mind is trying to tell him to be more relaxed; his attempt to be so while wearing flip-flops ends in disaster. He decides to leave all the wedding planning to Amy while he wears a Star Trek uniform underneath his tuxedo. Meanwhile, Stuart and Raj both become interested in Bernadette's new coworker Ruchi. While she likes them both as friends, she does not want a relationship with anyone, and Stuart apologizes to her.
Title reference: Sheldon trying to embrace the relaxed side of his personality.
235
4 "The Explosion Implosion" Mark Cendrowski Story by : Bill Prady & Maria Ferrari & Tara Hernandez
Teleplay by : Steve Holland & Eric Kaplan & Jeremy Howe October 16, 2017 (2017-10-16) T12.15604 13.07[11]
Bernadette and Howard learn their second child will be a boy, leading Howard to doubt whether he can be a good father to a son. He and Sheldon go out in the desert to test launch a model rocket, but it explodes, causing him further doubt. On the way home, Howard does a good job coaching Sheldon to drive them home, for which Sheldon tells him he will be a good teacher to his son. Leonard's mother Beverly begins talking to Penny as a friend and confidant, troubling Leonard, especially when he learns that Beverly told Penny that she is proud of her, a level of praise she never bestowed upon Leonard himself. When Leonard confronts Beverly, he is touched when she says that of all of her children's spouses, Penny is the one she is most impressed by, and that for this, she is indeed proud of him. Meanwhile, Raj helps Bernadette turn baby girl clothes into boy ones.
Title reference: The fate of Sheldon and Howard's model rocket.
236
5 "The Collaboration Contamination" Nikki Lorre Story by : Steven Molaro & Steve Holland & Eric Kaplan
Teleplay by : Dave Goetsch & Maria Ferrari & Jeremy Howe October 23, 2017 (2017-10-23) T12.15605 13.20[12]
Amy and Howard begin collaborating on a neuroprosthetics project, upsetting Sheldon and Raj, who feel they are not spending as much time with them. When they seek solace with an annoyed Bernadette, she exploits the situation to trick Sheldon into doing Howard's chores. Penny employs the approaches recommended in one of Bernadette's parenting books to deal with Sheldon with success, but Leonard believes she is coddling Sheldon too much. Sheldon and Raj resolve the issue of missing their significant others by spending time together.
Title reference: Amy and Howard's collaboration contaminating Sheldon and Raj's moods.
237
6 "The Proton Regeneration" Mark Cendrowski Story by : Steven Molaro, Dave Goetsch, Alex Yonks
Teleplay by : Dave Steve Holland, Andy Gordon, Jeremy Howe November 2, 2017 (2017-11-02) T12.15606 14.14[13]
Sheldon's childhood science show with Professor Proton is being rebooted. After unsuccessfully auditioning for the part, he goes to Wil Wheaton for acting tips only to find out Wil has taken the role. Talking it over with Arthur in his dreams he is still upset his idol is replaced and considers Wil an enemy again. Meanwhile, Howard gets a vasectomy while Bernadette is on bed rest. Penny offers to take care of Halley for them but they insult her by saying Penny is irresponsible. Halley ends up saying her first word by calling Penny "Mama."
Title reference: The announced reboot of the Professor Proton series.
238
7 "The Geology Methodology" Mark Cendrowski Story by : Steven Holland & Anthony Del Broccolo & Adam Faberman
Teleplay by : Eric Kaplan & Maria Ferrari & Tara Hernandez November 9, 2017 (2017-11-09) T12.15607 13.80[14]
Bert asks for Sheldon's help in a geology research project relating to dark matter. Sheldon secretly agrees, but is too embarrassed to admit he is working with rocks. Bert finds out about this and ends their partnership. After talking with Amy, Sheldon goes to apologize, only to find Leonard has taken his place. Meanwhile, Raj runs into Ruchi again and goes out with her, but she does not believe in romantic love. After Bernadette and Howard tell Raj that he can just have sex with Ruchi, he agrees to keep it casual.
Title reference: Sheldon working in geology with Bert.
239
8 "The Tesla Recoil" Anthony Rich Story by : Chuck Lorre & Eric Kaplan & Tara Hernandez
Teleplay by : Steve Holland & Maria Ferrari & Jeremy Howe November 16, 2017 (2017-11-16) T12.15608 13.44[15]
After learning Sheldon went behind their backs to work with the military again, Leonard and Howard say Sheldon is like Thomas Edison, taking credit for other's ideas, while they are more like Nikola Tesla. Leonard and Howard bring in Barry Kripke to help create a better idea than Sheldon's, but Kripke goes to the military himself cutting all three of them out. Meanwhile, Bernadette fears Ruchi is trying to steal her projects at work while she is on maternity leave, and hires Raj to spy on her. Though he finds proof that Ruchi may be stealing from Bernadette, Raj tries to defend Ruchi like a boyfriend would, pointing out Bernadette's hypocrisy as she would've most likely stolen from other people's projects as well. Ruchi is not happy about this and promptly dumps Raj.
Title reference: The guys discussion of Tesla and Edison.
240
9 "The Bitcoin Entanglement" Mark Cendrowski Story by : Steve Holland & Andy Gordon & Jeremy Howe
Teleplay by : Dave Goetsch & Maria Ferrari & Anthony Del Broccolo November 30, 2017 (2017-11-30) T12.15609 13.84[16]
In 2010, Leonard, Raj and Howard mined a lot of Bitcoin, worth thousands of dollars seven years later, though Sheldon chose not to participate due to tax consequences. Flashbacks are shown of how the Bitcoin ended up on an old laptop of Leonard's, which Penny gave to her old boyfriend Zack after she and Leonard broke up. In 2017, Leonard and Penny retrieve the computer from Zack, who first shows them a video of a drunken Penny apologizing for breaking up with Leonard. The Bitcoin is not found on the laptop. Sheldon had moved it to a flash drive on Leonard's keychain to teach them a lesson, but Leonard lost the keychain years ago. A final flashback to 2013 shows Stuart discovering the flash drive, which he decides to erase and sell for $10.
Title reference: The guys trying to find their old Bitcoin investment.
241
10 "The Confidence Erosion" Mark Cendrowski Story by : Bill Prady & Maria Ferrari & Adam Faberman
Teleplay by : Steve Holland & Eric Kaplan & Tara Hernandez December 7, 2017 (2017-12-07) T12.15610 14.41[17]
When Raj loses a job interview at a planetarium, his father says he has no confidence because Howard always makes fun of him. Raj distances himself from Howard and later gets the job. Howard is hurt by this (even after apologizing to him) and tries to make amends with Raj after his first talk at the planetarium, but when he sees him get a date, he leaves without speaking to him, thinking that the latter's life is better without him. Meanwhile, Sheldon and Amy try randomly dividing up wedding tasks, but they keep arguing. The only thing they can agree on is to get married so they decide to just get married at City Hall. However, Sheldon decides that he wants a first dance with his new wife, and they go home to plan their wedding.
Title reference: Howard eroding Raj's confidence.
242
11 "The Celebration Reverberation" Mark Cendrowski Story by : Steve Holland & Eric Kaplan & Alex Ayers
Teleplay by : Dave Goetsch & Maria Ferrari & Jeremy Howe December 14, 2017 (2017-12-14) T12.15611 13.74[18]
Raj and Howard are still fighting so Howard dis-invites Raj to Halley's birthday party. However, when Howard's designated party planner Stuart pulls out at the last minute, Raj agrees to plan the party, which doesn't turn out too well due to Halley being asleep, Bernadette on bed rest and no people turning up. When Raj and Howard get into a shoving match in the party's bounce house, they end up letting out their frustrations with each other, but also having fun and reconciling. Leonard is depressed upon receiving his successful brother's Christmas card and attempts to make a list of what he and Penny accomplished this year, but doesn't come up with much. This prompts them to think about their plans for the future, so they decide to go on trips and achieve more out of life together before starting a family. Sheldon cooks Amy a Little House on the Prairie-themed birthday dinner, which gives them both food poisoning. They eventually recover enough to attend Halley's birthday party with the others, where they decide to have fun in the bouncy castle and then have sex in Howard and Bernadette's house.
Title reference: Amy and Halley's birthday celebrations.
243
12 "The Matrimonial Metric" Mark Cendrowski Story by : Maria Ferrari & Tara Hernandez & Jeremy Howe
Teleplay by : Steve Holland & Eric Kaplan & Andy Gordon January 4, 2018 (2018-01-04) T12.15612 16.16[19]
Sheldon and Amy struggle to choose a best man and maid of honor from their friends. They secretly decide to test and score them, allowing everyone to have an equal shot at either role. Once the gang finds out, none of them apart from Bernadette and Stuart want to be in the wedding. Sheldon settles for Stuart as best man, but once Leonard tells Sheldon that as the groom, the decision is his alone, he picks Leonard. Amy is set to call Bernadette but once Penny realizes Amy is her best friend, she immediately pitches herself for the position and Amy enthusiastically chooses her. Amy later makes Penny tell Bernadette the bad news.
Title reference: Sheldon and Amy scoring their friends for roles in the wedding.
244
13 "The Solo Oscillation"[20] Mark Cendrowski Story by : Chuck Lorre & Steve Holland & Anthony Del Broccolo
Teleplay by : Eric Kaplan & Maria Ferrari & Jeremy Howe January 11, 2018 (2018-01-11) T12.15613 TBD
245
14 "The Separation Triangulation"[21] Mark Cendrowski Story by : Chuck Lorre & Eric Kaplan & Maria Ferrari
Teleplay by : Steven Molaro & Steve Holland & Tara Hernandez January 18, 2018 (2018-01-18) TBA TBD
Ratings[edit]
No.
Title
Air date
Rating/share
(18–49)
Viewers
(millions)
DVR
(18–49)
DVR viewers
(millions)
Total
(18–49)
Total viewers
(millions)
1 "The Proposal Proposal" September 25, 2017 4.1/16 17.65[8] 1.7 5.42 5.8 23.08[22]
2 "The Retraction Reaction" October 2, 2017 3.2/12 14.06[9] 1.8 5.14 5.0 19.20[23]
3 "The Relaxation Integration" October 9, 2017 2.9/11 13.13[10] 1.6 4.77 4.5 17.90[24]
4 "The Explosion Implosion" October 16, 2017 2.8/11 13.07[11] 1.6 4.64 4.4 17.71[25]
5 "The Collaboration Contamination" October 23, 2017 2.8/10 13.20[12] 1.6 4.76 4.4 17.96[26]
6 "The Proton Regeneration" November 2, 2017 2.7/11 14.14[13] 1.8 5.14 4.5 19.28[27]
7 "The Geology Methodology" November 9, 2017 2.8/11 13.80[14] 1.6 4.76 4.4 18.56[28]
8 "The Tesla Recoil" November 16, 2017 2.6/11 13.44[15] 1.7 4.84 4.3 18.28[29]
9 "The Bitcoin Entanglement" November 30, 2017 2.5/10 13.84[16] 1.7 4.70 4.2 18.54[30]
10 "The Confidence Erosion" December 7, 2017 2.8/10 14.41[17] 1.7 4.95 4.5 19.36[31]
11 "The Celebration Reverberation" December 14, 2017 2.6/11 13.74[18] TBD TBD TBD TBD
12 "The Matrimonial Metric" January 4, 2018 3.1/12 16.16[19] TBD TBD TBD TBD
References[edit]
Jump up ^ "CBS Announces New 2017–2018 Fall Schedule". The Futon Critic. May 17, 2017. Retrieved May 30, 2017.
Jump up ^ "CBS Announces Fall 2017-2018 Primetime Premiere Dates". The Futon Critic. Retrieved September 27, 2017.
Jump up ^ Goldberg, Lesley (March 20, 2017). "'Big Bang Theory' Officially Renewed for Two Seasons as Mayim Bialik, Melissa Rauch Await Deals". The Hollywood Reporter. Retrieved March 20, 2017.
Jump up ^ "Taping Report Thread". The Big Bang Theory Forums. Retrieved September 28, 2017.
Jump up ^ "The Big Bang Theory's New Boss on Young Sheldon Crossovers and Season 11". TVGuide.com. September 22, 2017. Retrieved September 28, 2017.
^ Jump up to: a b "(#T12.15606)The Proton Regeneration". The Futon Critic. Retrieved October 19, 2017.
Jump up ^ http://www.thefutoncritic.com/listings.aspx?id=20171116cbs07
^ Jump up to: a b Porter, Rick (September 26, 2017). "'Big Bang' and 'Young Sheldon' adjust up, 'Good Doctor,' 'DWTS,' 'The Brave,' 'Me, Myself & I' down: Monday final ratings". TV by the Numbers. Retrieved September 26, 2017.
^ Jump up to: a b Porter, Rick (October 3, 2017). "'Big Bang Theory,' 'Voice' adjust up; 'Good Doctor,' 'DWTS,' 'Kevin Can Wait,' 'The Brave' & 'Scorpion' down: Monday final ratings". TV by the Numbers. Retrieved October 3, 2017.
^ Jump up to: a b Porter, Rick (October 10, 2017). "'Big Bang Theory' and 'Good Doctor' adjust up, other CBS shows and 'The Brave' down: Monday final ratings". TV by the Numbers. Retrieved October 10, 2017.
^ Jump up to: a b Porter, Rick (October 17, 2017). "'Big Bang,' 'Voice,' 'Lucifer,' 'Me, Myself & I' adjust up, ABC and '9JKL' down: Monday final ratings". TV by the Numbers. Retrieved October 17, 2017.
^ Jump up to: a b Porter, Rick (October 24, 2017). "'The Good Doctor' adjusts down, 'Big Bang Theory' and 'Voice' adjust up: Monday final ratings". TV by the Numbers. Retrieved October 24, 2017.
^ Jump up to: a b Porter, Rick (November 3, 2017). "'Will & Grace' adjusts up, 'Sheldon' and other CBS shows adjust down: Thursday final ratings". TV by the Numbers. Retrieved November 3, 2017.
^ Jump up to: a b Porter, Rick (November 10, 2017). "'Big Bang Theory' and 'Thursday Night Football' adjust up: Thursday final ratings". TV by the Numbers. Retrieved November 10, 2017.
^ Jump up to: a b Porter, Rick (November 17, 2017). "'Supernatural' and NFL adjust up, 'Young Sheldon' adjusts down: Thursday final ratings". TV by the Numbers. Retrieved November 17, 2017.
^ Jump up to: a b Porter, Rick (December 4, 2017). "'Supernatural,' 'Big Bang Theory' and NFL adjust up: Thursday final ratings". TV by the Numbers. Retrieved December 4, 2017.
^ Jump up to: a b Porter, Rick (December 8, 2017). "'Supernatural' and NFL adjust up: Thursday final ratings". TV by the Numbers. Retrieved December 8, 2017.
^ Jump up to: a b Porter, Rick (December 15, 2017). "'Thursday Night Football' adjusts up, still at season low: Thursday final ratings". TV by the Numbers. Retrieved December 19, 2017.
^ Jump up to: a b Porter, Rick (January 8, 2018). "'The Four,' 'Will & Grace,' everything else unchanged: Thursday final ratings". TV by the Numbers. Retrieved January 8, 2018.
Jump up ^ "(#T12.15613) "The Solo Oscillation"". The Futon Critic. Retrieved December 22, 2017.
Jump up ^ "The Separation Triangulation". The Futon Critic. Retrieved January 9, 2018.
Jump up ^ Porter, Rick (October 13, 2017). "'This Is Us' and 'The Good Doctor' score big in premiere week broadcast Live +7 ratings". TV By The Numbers. Retrieved October 13, 2017.
Jump up ^ Porter, Rick (October 18, 2017). "'The Orville,' 'Once Upon a Time,' 5 more shows double in week 2 broadcast Live +7 ratings". TV By The Numbers. Retrieved October 18, 2017.
Jump up ^ Porter, Rick (October 25, 2017). "'The Good Doctor' is the most-watched show on TV in week 3 broadcast Live +7 ratings". TV By The Numbers. Retrieved October 25, 2017.
Jump up ^ Porter, Rick (November 2, 2017). "'Chicago PD,' 10 more shows double in week 4 broadcast Live +7 ratings". TV By The Numbers. Retrieved November 2, 2017.
Jump up ^ Porter, Rick (November 9, 2017). "'Grey's Anatomy' keeps rolling along in week 5 broadcast Live +7 ratings". TV By The Numbers. Retrieved November 13, 2017.
Jump up ^ Porter, Rick (November 17, 2017). "'This Is Us' and 12 more shows double in week 6 broadcast Live +7 ratings". TV By The Numbers. Retrieved November 22, 2017.
Jump up ^ Porter, Rick (November 27, 2017). "'This Is Us' rides high in week 7 broadcast Live +7 ratings". TV By The Numbers. Retrieved November 27, 2017.
Jump up ^ Porter, Rick (December 5, 2017). "'Jane the Virgin,' 10 other shows double in week 8 broadcast Live +7 ratings". TV By The Numbers. Retrieved December 5, 2017.
Jump up ^ Porter, Rick (December 15, 2017). "CW crossovers get another bump in week 10 broadcast Live +7 ratings". TV By The Numbers. Retrieved December 15, 2017.
Jump up ^ Porter, Rick (December 21, 2017). "'Agents of SHIELD' gets a good bump in week 11 broadcast Live +7 ratings". TV By The Numbers. Retrieved January 2, 2017.
General references
"Shows A-Z – big bang theory, the on CBS". The Futon Critic. Retrieved August 14, 2014.
"The Big Bang Theory: Episode Guide". MSN TV. Retrieved August 14, 2014.
"The Big Bang Theory Episode Guide". Zap2It. Retrieved August 14, 2014.
External links[edit]
List of The Big Bang Theory episodes on IMDb
The Big Bang Theory: Season 11 at Rotten Tomatoes
[hide]
v
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The Big Bang Theory
Characters
Leonard Hofstadter
Sheldon Cooper
Penny
Howard Wolowitz
Raj Koothrappali
Episodes
Season 1
"Pilot"
Season 2
"The Terminator Decoupling"
Season 3
"The Jiminy Conjecture"
Season 4
"The Cruciferous Vegetable Amplification"
"The Hot Troll Deviation"
"The Love Car Displacement"
"The Toast Derivation"
"The Roommate Transmogrification"
Season 5
"The Skank Reflex Analysis"
"The Infestation Hypothesis"
"The Wiggly Finger Catalyst"
"The Russian Rocket Reaction"
"The Rhinitis Revelation"
"The Good Guy Fluctuation"
"The Isolation Permutation"
"The Flaming Spittoon Acquisition"
"The Shiny Trinket Maneuver"
"The Recombination Hypothesis"
"The Beta Test Initiation"
"The Werewolf Transformation"
"The Hawking Excitation"
"The Stag Convergence"
"The Countdown Reflection"
Season 6
"The Fish Guts Displacement"
"The Santa Simulation"
"The Egg Salad Equivalency"
Season 7
"The Hofstadter Insufficiency"
"The Convention Conundrum"
Season 8
"The Locomotion Interruption"
Season 9
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Recurring concepts
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Related articles
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Euglossa bazinga
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