For many individuals living in poor societies, migration is the best hope for improving their life prospect. However, global migration today is highly selective and stratified. Affluent states often enjoy great discretion to cherry pick their immigration, favouring those with particular skills and qualifications. In this article, I argue that this practice of selective immigration is morally permissible only when a set of demanding conditions are met. I also argue that their right to exclude potential immigrants is constrained by the background distributive injustice in the global context.

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Like many cities in advanced economies, Hong Kong has embraced the "smart city" agenda. In this article, we engage with a number of ethical issues surrounding smart city development. We assess the ethical implications of four different smart city initiatives in Hong Kong -the use of a facial recognition system, the Smart Lamppost Pilot Scheme, the Free-flow Tolling System, and Electronic Health Records System -from the perspective of relational egalitarianism. Our analysis suggests that there are various moral risks -that a particular smart city initiative may fall short of some relevant normative requirements -depending on the levels of their voluntariness and transparency. Finally, we consider a number of strategies for mitigating these moral risks and maintaining socially egalitarian relationships among citizens of a smart city.

Distributive justice, in its broadest sense, is about how benefits and burdens ought to be distributed among a set of individuals as a matter of right and entitlement. Political philosophers have traditionally assumed that principles of distributive justice apply only within the bounds of a given political community. However, this assumption has been rigorously challenged in recent years, as evidenced by the recent work on global distributive justice. The focus of this article includes theoretical approaches to the problem of global poverty, special obligations among fellow nationals, and global inequality. In addition to these theoretical debates, students of global distributive justice have paid considerable attention to how certain facts about the global domain might affect the grounds of their normative judgments. Therefore, it is important to focus on the application of distributive justice to certain global issues. These issues include reparations for historic injustice, climate change, transnational trade, and natural-resources ownership. These issues are inevitably global in scope and they tend to have profound impacts on the well-being of individuals around the world.

Those who bear the burdens of injustice and oppression are entitled to act in ways contrary to existing laws and institutions to secure their own entitlements and those of others. This article aims to articulate a Confucian perspective on resistance against injustice. There are reasons for thinking that the notion of resistance is fundamentally at odds with Confucian political thought. In this article, I move beyond this simple conflict/compatibility model and explore the complex relationships between resistance and Confucianism. On one hand, some of Confucianism’s core commitments can be better attained in contemporary societies by allowing resistance; on the other, a Confucian perspective can offer insights into current discussions on the ethics of resistance.