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When citizens lose faith in justice!

2025-12-03 15:13:26Pikëpamje SHKRUAR NGA ARBEN ISARAJ
Arben Isaraj

The loss of citizen trust in justice is not just a functional defect of institutions; it marks a fundamental crisis of the very normative order on which democratic coexistence is based.

The moment justice is perceived as selective, arbitrary, or captured by narrow interests, the citizen faces a double experience: the experience of external injustice and the internal vacillation of moral meaning.

On the existential plane, this clash between the ideal of justice and the reality of injustice creates a painful void.

It seems to the individual that what should have been the foundation of security and moral principle – justice – has lost its power as a point of reference.

In Kierkegaardian terms, such a situation is generative of a form of “existential anxiety”: anxiety about the meaning of moral action, anxiety about the real value of honesty as a guiding principle of life.

In this sense, the loss of faith in justice fails to be simply a systemic problem; it affects the very “ethical sphere” of the individual, as Kierkegaard conceived it, creating uncertainty about how to live well.

When justice does not work, the citizen may feel that trying to be honest becomes unrewarding or even ridiculous.

The distinction between right and wrong, necessary to guide morality in practice, seems to fade.

This state of affairs leads to what Albert Camus describes as “moral absurdity”: a world where good actions do not necessarily lead to good results and where the law loses its emancipatory meaning.

In the conditions of the absurd, the greatest danger is moral surrender: the passive acceptance that things cannot change and that integrity is unnecessary.
Yet it is precisely at this point of crisis that the possibility of a higher ethical response arises.

The individual must choose between despair - which leads to moral relativism and civic apathy - and ethical endurance. Ethical endurance means continuing to act justly even when justice is lacking, maintaining integrity as a value independent of consequences.

This is what Kierkegaard would call a form of “faith beyond reason”: the belief that moral action has meaning beyond its immediate effectiveness.

While Camus would define this as the “revolt of the honest man”: the refusal to accept injustice and the determination to live according to principles that give dignity to human existence.

The loss of faith in justice, although painful, can also have an awareness-raising effect.

By dispelling illusions about institutions as perfect, it pushes the individual to reflect more deeply on his personal responsibility and on his role as a moral agent within the political community.

Historical experience shows that the restoration of moral order often begins precisely at such moments, when certain individuals refuse to betray their conscience even in the face of unjust structures.

At the social level, when justice loses its function as a “common light,” the risk is that the community will sink into an “ethical night”: a space of normative fragmentation, where collective responsibility is lacking and where force replaces principle.

The revival of trust in justice requires a systematic process: institutional transparency, punishment of injustice, equal respect for the law, and the restoration of integrity as a guiding value of public service.

In this sense, the phrase in the Book of Malachi 4:2, in the Old Testament - “The sun of righteousness shall arise for you” - is not just a theological image. It can be read as a metaphor for political and ethical hope: the belief that after the darkness of injustice, the light of justice can be restored, whether through religious faith or through the strengthening of the rule of law. Essentially, it expresses the conviction that justice, despite temporary darkness, remains the necessary horizon of common life.

A few sources:

1. Søren Kierkegaard, "The Concept of Anxiety", 1844.

2. Albert Camus, "The Myth of Sisyphus", 1942.

3. Søren Kierkegaard, "Fear and Trembling", 1843.

4. Albert Camus Camus, "The Rebel", 1951.

5. Old Testament, Book of Malachi 4:2.


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