This is because these regions hold almost 80 percent of the world’s wealth. The Korean Peninsula, for instance, holds a fifth of the entire world’s wealth. The south is represented by Africa and Latin America (Shafir and Brysk, 2006). This region, compared to the rest of the world records high levels of poverty, ravaged by disease and is characterised by overall underdevelopment. Despite calls for re-distribution to reverse this trend, the recently emerging call for free-market thinking has placed re-distribution advocates on the defence. Nevertheless, equal claims for re-distribution have contributed a paradigm case for most theories that regard social justice for the past one hundred and fifty years (Fraser and Honneth, 2003).
However, in the contemporary world, there has arisen another second kind regarding claims for social-justice referred to as politics of recognition (Robinson, 2003). The objective of the politics of recognition, in its most feasible shape, is a world that is keen on embracing the varied diversity that characterises humanity. Proponents of recognition call for a world where there will no longer be assimilation to majority cultural norms that are prevalent and dominant whereupon the consequent subscription to such norms is equated to the ultimate price of equal respect. A case in point would be calls to recognise diverse ethnic points of view as well as distinctive sexual and racial minorities as well as differences in gender. In the recent past, this claim has been on the rise among political philosophers. Additionally, the said political philosophers seek to endear their effort towards developing a distinct school of thought for justice centred on recognition.
On overall basis as Bauman (1998) observes, it follows that the world is faced with a fresh constellation. The subject matter for social justice has now taken a dual perspective as it is split between recognition on one hand and re-distribution on the other. However,