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  1. Central banking and inequalities: Taking off the blinders.Peter Dietsch, François Claveau & Clément Fontan - 2016 - Politics, Philosophy and Economics 15 (4):319-357.
    What is the relation between monetary policy and inequalities in income and wealth? This question has received insufficient attention, especially in light of the unconventional policies introduced since the 2008 financial crisis. The article analyzes three ways in which the concern central banks show for inequalities in their official statements remains incomplete and underdeveloped. First, central banks tend to care about inequality for instrumental reasons only. When they do assign intrinsic value to containing inequalities, they shy away from trade-offs with (...)
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  • Cómo resolver un conflicto distributivo.Francisco García Gibson - 2016 - Isegoría 54:275-288.
    Cuando dos agentes reclaman legítimamente un mismo bien, una solución posible al conflicto consiste en que el agente con el reclamo de mayor peso normativo obtenga derecho a todo el bien. Pero existe otra solución, que consiste en que el agente con el reclamo de mayor peso obtenga derecho sólo a una parte bien –la parte mayor–, mientras que el agente con el reclamo de menor peso obtenga derecho al menos a una parte del bien –aunque la parte menor–. En (...)
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  • (1 other version)Which conception of political equality do deliberative mini-publics promote?Dominique Leydet - 2016 - European Journal of Political Theory 18 (3):147488511666560.
    In democratic political systems, political equality is often defined as an equality of opportunity for influence. But inequalities in resources and status affect the capacity of disadvantaged citiz...
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  • (1 other version)Excellence V. Effectiveness: Macintyre’s Critique of Business.Charles M. Horvath - 1995 - Business Ethics Quarterly 5 (3):499-532.
    Abstract:Alasdair Maclntyre (1984) asserts that the ethical systems of the Enlightenment (formalism and utilitarianism) have failed to provide a meaningful definition of “good.” Lacking such a definition, business managers have no internal standards by which they can morally evaluate their roles or acts. Maclntyre goes on to claim that managers have substituted external measures of “winning” or “effectiveness” for any internal concept of good. He supports a return to the Aristotelian notion of virtue or “excellence.” Such a system of virtue (...)
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  • (2 other versions)Critical Notice. [REVIEW]Jan Narveson - 1987 - Canadian Journal of Philosophy 17 (1):227-234.
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  • (2 other versions)Critical Notice.David Dyzenhaus - 1998 - Canadian Journal of Philosophy 28 (2):269-286.
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  • Reason, Religion, and Postsecular Liberal-Democratic Epistemology.Ryan Gillespie - 2014 - Philosophy and Rhetoric 47 (1):1-24.
    Reason, religion, and public culture have been of significant interest recently, with critics reevaluating modernity's conception of secularism and calling for a “postsecular” public discourse. Simultaneously, one sees rising religious fundamentalisms and a growing style of antirationalism in public debate. These conditions make a reconceptualization of public reason necessary. The main goals of this article are to establish agnostic public reason as the conceptual guide and normative ethic for public debate in liberal democracies by considering the secular/religious reason boundary explicitly (...)
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  • Liberal equality: political not erinaceous.Matthew Clayton - 2016 - Critical Review of International Social and Political Philosophy 19 (4):416-433.
    Ronald Dworkin’s Justice for Hedgehogs defends liberal political morality on the basis of a rich account of dignity as constitutive of living well. This article raises the Rawlsian concern that making political morality dependent on ethics threatens citizens’ political autonomy. Thereafter, it addresses whether the abandonment of ethical foundations signals the demise of Dworkin’s liberalism and explores the possibility of laundering his conception so as to facilitate a marriage between the political philosophies of Rawls and Dworkin. The article finishes by (...)
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  • (1 other version)Xiv*—Modern Moral Philosophy Again: Isolating the Promulgation Problem.Candace Vogler - 2006 - Proceedings of the Aristotelian Society 106 (3):345-362.
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  • A Benefit Argument for Responsibilities to Rectify Injustice.Suzanne Neefus - unknown
    Daniel Butt develops an account of corrective responsibilities borne by beneficiaries of injustice. He defends the consistency model. I criticize the vagueness in this model and present two interpretations of benefit from injustice responsibilities: obligation and natural duty. The obligation model falls prey to the involuntariness objection. I defend a natural duties model, discussing how natural duties can be circumstantially perfected into directed duties and showing how the natural duties model avoids the involuntariness objection. I also address objections from structural (...)
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  • Justice as Conflict: The Question of Stuart Hampshire.Derek Edyvane - 2008 - Contemporary Political Theory 7 (3):317-340.
    The reception of Stuart Hampshire's political philosophy has been remarkably subdued and negative. His defence of procedural justice has been roundly rejected as logically incoherent and his conclusions have been dismissed as unduly pessimistic and inconsequential. But the critics are guilty of a quite fundamental misapprehension of Hampshire's enterprise. Properly understood, his defence of procedural justice is entirely coherent. Moreover, Hampshire provides an extremely rich and distinctive account of the place of conflict in human life that has potentially dramatic and (...)
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  • Making the Ideal Real: Publicity and Morality in Kant.Melissa Zinkin - 2016 - Kantian Review 21 (2):237-259.
    This article discusses the concept of publicity in Kant’s moral philosophy. Insofar as the concepts of ‘public’ and ‘private’ can describe our relations with others, they can be considered to be moral concepts. I argue that we can find in Kant a moral duty not to keep our maxims of action private, or secret. Whereas Korsgaard argues that sometimes in the face of evil it is permissible to sidestep the moral law, I argue that it is rather through publicity that (...)
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  • What distinguishes the practice-dependent approach to justice?Eva Erman & Niklas Möller - 2016 - Philosophy and Social Criticism 42 (1):3-23.
    The practice-dependent approach to justice has received a lot of attention in post-millennium political philosophy. It has been developed in different directions and its normative implications have been criticized, but little attention has been directed to the very distinction between practice-dependence and practice-independence and the question of what theoretically differentiates a practice-dependent account from mainstream practice-independent accounts. The core premises of the practice-dependent approach, proponents argue, are meta-normative and methodological. A key feature is the presumption that a concept of justice (...)
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  • Narrative and History in Hume's Moral Epistemology.Erin Frykholm - 2016 - Journal of Scottish Philosophy 14 (1):21-50.
    Hume's moral epistemology, focusing on the elevation of character tratis, requires what in contemporary terms is a narrative structure. The moral significance of an action can only be understood when considered in relation to an agent's past actions, beliefs, intentions, social environment and situation. Three features of Hume's writings support this claim: his accounts of moral evidence, of the object of moral evaluation, and of the value of history. Without recognizing the role of narrative, the standard view of Hume's moral (...)
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  • (1 other version)Transforming Sacrifice: Irigaray and the Politics of Sexual Difference.Anne Caldwell - 2002 - Hypatia 17 (4):16-38.
    This essay examines Irigaray's analysis of politics and the political implications of her critique of sacrificial orders that repress difference/matter. I suggest that her descriptions of a fluid “feminine” can be read as an alternative symbolic not dependent on repression. This idea is politically promising in opening a possibility for justice and a nonantagonistic intersubjectivity. I conclude by assessing Irigaray's concrete proposals for sexuate rights and a civil identity for women.
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  • (1 other version)Quarantines and Distributive Justice.Daniel Markovits - 2005 - Journal of Law, Medicine and Ethics 33 (2):323-344.
    Medical quarantines often threaten the civil rights of the persons whom they confine. This might happen in two ways. First, quarantines might inflict harsh conditions on their occupants; and, second, quarantines might be imposed in an arbitrary or indeed discriminatory manner. These concerns, moreover, are anything but fantastic. Infectious diseases, particularly in epidemic forms, commonly trigger retributive and discriminatory instincts, so that actual quarantines often impose inhumane, stigmatizing, or even penal treatment upon persons who are confined based on caprice or (...)
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  • Particularism and the Point of Moral Principles.Rebecca Lynn Stangl - 2006 - Ethical Theory and Moral Practice 9 (2):201-229.
    According to radical moral particularists such as Jonathan Dancy, there are no substantive moral principles. And yet, few particularists wish to deny that something very like moral principles do indeed play a significant role in our everyday moral practice. Loathe at dismissing this as mere error on the part of everyday moral agents, particularists have proposed a number of alternative accounts of the practice. The aim of all of these accounts is to make sense of our appeal to general moral (...)
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  • Social justice and the Ethics of development in post‐apartheid South Africa.David M. Smith - 1999 - Ethics, Place and Environment 2 (2):157-177.
    This paper explores the meaning of social justice and development in post-apartheid South Africa. It begins with social justice as a process of equalisation, presenting some evidence of the challenge and explaining the difficulty of achieving racial equality. Recognition of changes in national development strategy in the post-apartheid era, and their implications for inequality, leads to discussion of alternative development ethics, which involves reconsideration of what stands for the good life. The possibility of a combination of traditional African communitarianism and (...)
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  • Control, Desert and the Difference between Distributive and Retributive Justice.Saul Smilansky - 2006 - Philosophical Studies 131 (3):511-524.
    Why is it that we think today so very differently about distributive and retributive justice? Why is the notion of desert so neglected in our thinking about distributive justice, while it remains fundamental in almost every account of retributive justice? I wish to take up this relatively neglected issue, and put forth two proposals of my own, based upon the way control functions in the two spheres.
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  • Corporate Social Responsibility and the Priority of Shareholders.Nien-hê Hsieh - 2009 - Journal of Business Ethics 88 (S4):553-560.
    In a series of articles, Thomas Dunfee defended the view that managers are permitted and at times, required, to utilize corporate resources to alleviate human misery even if this is at the expense of shareholder interests. In this article, I summarize Dunfee's defense of this view, raise some questions about his account and propose ways in which to answer these questions. The aim of this article is to highlight one of Dunfee's contributions to the debate about corporate governance and corporate (...)
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  • Shadow of Virtue: On a Painful if not Principled Compromise Inherent in Business Ethics.Kipton E. Jensen - 2009 - Journal of Business Ethics 89 (1):99-107.
    From a certain philosophical perspective, one that is at least as old as Plato but which is addressed also by Aristotle and Kant, business ethics – to the extent that it is marketed as form of enlightened self-interest — constitutes a Thrasymachean compromise: to argue that it is to our advantage to conduct business ethically, perhaps even advantageous to the bottom-line, comes curiously close to endorsing what Plato called the 'shadow of virtue' — i.e., of becoming temperate for the sake (...)
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  • The Amplifying and Buffering Effects of Virtuousness in Downsized Organizations.David S. Bright, Kim S. Cameron & Arran Caza - 2006 - Journal of Business Ethics 64 (3):249-269.
    Virtuousness refers to the pursuit of the highest aspirations in the human condition. It is characterized by human impact, moral goodness, and unconditional societal betterment. Several writers have recently argued that corporations, in addition to being concerned with ethics, should also emphasize an ethos of virtuousness in corporate action. Virtuousness emphasizes actions that go beyond the “do no harm” assumption embedded in most ethical codes of conduct. Instead, it emphasizes the highest and best of the human condition. This research empirically (...)
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  • Religion in Strategic Leadership: A Positivistic, Normative/Theological, and Strategic Analysis.Skip Worden - 2005 - Journal of Business Ethics 57 (3):221-239.
    This paper presents positivistic, normative/theological, and strategic analyses of the application of religion to the practice of strategic leadership in business. It is argued that elements of religion can enrich several components of strategic leadership. Furthermore, it is argued that the question of whether religion ought to be applied involves the more basic question of whether there is a common basis or a meta-framework relating theological and normative analyses. Finally, because the strategic value of religion in strategic leadership involves varying (...)
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  • Distributive Justice and Vocational Education.John Halliday - 2004 - British Journal of Educational Studies 52 (2):151-165.
    This paper considers the relationship between distributive justice and vocational education. It examines both the way that the very notion of a vocational education carries implications for distributive justice and how the meaning of justice itself might be shifting towards one of inclusion. The argument, which is based on the recent work of Bernard Williams (2002), may have some general explanatory and predictive power particularly relevant to the educational uses of certain terms. 'Vocational' is used in the paper as an (...)
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  • Utopias and Comparative Assessments of Justice.Francisco García Gibson - 2016 - Metaphilosophy 47 (1):92-107.
    When we make public policy choices, is it helpful to know how utopia would look? Amartya Sen argues that it is neither necessary, nor sufficient, nor even contributory. He claims that before making a policy choice one should compare several feasible institutional designs to see which promotes justice most, and that it is misleading to use the perfect design as a standard in those comparisons. Principles of justice are the proper standard. The present article contends that the perfect design has (...)
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  • The Structure and Dynamics Argument against Materialism.Torin Alter - 2015 - Noûs 50 (4):794-815.
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  • Responsabilidade Moral Razoável.Denis Coitinho Silveira - 2014 - Veritas – Revista de Filosofia da Pucrs 59 (1):38-58.
    O principal objetivo desse artigo é responder a questão sobre o que constitui a responsabilidade moral. Tentaremos demonstrar que a responsabilidade moral tem duas características centrais, a saber, exigências internalistas e autoridade social. Para tal propósito, faremos uso de estratégias compatibilistas. O próximo passo será tentar descrever a concepção de responsabilidade substancial de Thomas Scanlon e, no final desse artigo, estipularemos um argumento sobre um tipo de responsabilidade moral razoável que pode estar contida na teoria da justiça como equidade de (...)
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  • Crítica de la Noción de Capacidad Contributiva en un Esquema Impositivo Justo: A Critical Analysis of the Notion of "Ability to Pay" in a Fair Tax Scheme.Cristián Augusto Fatauros - 2014 - Estudios de Filosofía Práctica E Historia de Las Ideas 16 (2):21-29.
    Este trabajo analiza la relevancia de la noción de capacidad contributiva en una concepción igualitaria de la justicia y en particular si puede concebirse como una garantía que deriva de la protección de ciertas libertades básicas consideradas prioritarias. Se argumenta que no tiene este lugar y que por lo tanto la imposición de tributos no debe respetar esta restricción ya que no existe libertad básica que sea protegida por el principio de "capacidad contributiva". This paper discusses the relevance of the (...)
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  • Rawls, Weithman, and the Stability of Liberal Democracy.George Klosko - 2015 - Res Publica 21 (3):235-249.
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  • From conditions of equality to demands of justice: equal freedom, motivation and justification in Hobbes, Rousseau and Rawls.Emily Hartz & Carsten Fogh Nielsen - 2015 - Critical Review of International Social and Political Philosophy 18 (1):7-25.
    Equal freedom is the common starting point for most contractual theories of justice from Hobbes and Rousseau to Rawls. But while equal freedom defines a common starting point for these theories, this does not result in a general consensus on the conception of justice. On the contrary, different ways of conceptualizing the contractual starting point leads to different conceptions of the demands of justice. To fully understand the relationship between equal freedom and justice we therefore first need to explicate how (...)
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  • A Hobbesian Theory of Shame.Y. Sandy Berkovski - 2015 - Southern Journal of Philosophy 53 (2):125-150.
    On most accounts present in the literature, the complex experience of shame has the injury to self-esteem as its main component. A major objection to this idea is that it fails to differentiate between shame and disappointment in oneself. I argue that previous attempts to respond to the objection are unsatisfactory. I argue further that the distinction should refer to the different ways the subject's self-esteem is formed. A necessary requirement for shame is that the standards and values by which (...)
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  • Discourse on rationality: rational choice and critical theory.Santhosh Kumar Madiraju - unknown
    The thesis contrasts two hostile and divergent intellectual paradigms in social sciences: rational choice and critical theory. Both rational choice and critical theory offer contrasting perspectives on the structures of social interaction. However, both critical theory and rational choice theory share overlapping concerns ie., both are preoccupied with determining what rational can mean in the realm of social and political interaction. In the case of rational choice paradigm, instrumental reason forms the cornerstone of the theoretical edifice. Ever since the publication (...)
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  • Epistemic Elitism, Paternalism, and Confucian Democracy.Shaun O’Dwyer - 2015 - Dao: A Journal of Comparative Philosophy 14 (1):33-54.
    This paper brings a fresh, epistemic perspective to bear on prominent Confucian philosophers’ arguments for a hybrid Deweyan-Confucian democracy, or for an illiberal democracy with “Confucian characteristics.” Reconstructing principles for epistemic elitism and paternalism from the pre-Qin 秦 Confucian thought that inspires these advocates for Confucian democracy, it finds two major problems with their proposals. For those who abandon or modify this epistemic elitism and paternalism in accordance with , the result is a philosophical syncretism that is either unconvincingly Confucian (...)
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  • Reply to Narveson, “Reiman on Labor, Value and the Difference Principle”.Jeffrey Reiman - 2014 - The Journal of Ethics 18 (3):229-237.
    Jan Narveson presents a lengthy critique of my book, As Free and as Just as Possible: The Theory of Marxian Liberalism. Central to the disagreement between Narveson and myself is the Marxian notion, endorsed by me and rejected by Narveson, that private property is coercive, in particular, that capitalist ownership of productive resources coerces workers to work for capitalists. In As Free and as Just as Possible, I hold that people have a natural right to liberty understood as freedom from (...)
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  • Exploring the Theme of Reflective Stability: John Rawls' Hegelian Reading of David Hume.Margaret Meek Lange - 2009 - Public Reason 1 (1):75-90.
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  • The Unification Challenge.Dominic Martin - 2013 - Business Ethics Journal Review 1 (5):28-36.
    Wayne Norman argues that there should be more similarity or unity between the justifications for markets and the extra-legal norms that apply to market agents. I question two aspects of his claim. First, why does Norman refer to this view as a view about the self-regulation of market agents? Agents could self-regulate with many different norms, not necessarily norms informed by the justifications for markets. Second, asking for more similarity might create problems in terms of the liberty of market agents (...)
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  • Sharing Peace: Discipline and Trust.Paul J. Wadell - 2004 - In Stanley Hauerwas & Samuel Wells (eds.), The Blackwell companion to Christian ethics. Malden, MA: Blackwell. pp. 289.
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  • Redeeming Freedom.Jiwei Ci - 2010 - In Stan van Hooft & Wim Vandekerckhove (eds.), Questioning Cosmopolitanism. Springer. pp. 49--61.
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  • Theoretical approaches1.Patricia E. Perkins - 1998 - In Roger Keil (ed.), Political ecology: global and local. New York: Routledge. pp. 45.
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  • Weak and strong luck egalitarianism.Göran Duus-Otterström - 2012 - Contemporary Political Theory 11 (2):153-171.
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  • Book Reviews. [REVIEW]James Aho, Nataša Bakić-Mirić, Giorgio Baruchello, Giorgio Barchello, Thorsten Botz-Bornstein, Harvey Chisick, David Coury, Terence Dawson, Donald J. Dietrich, Kristian Gerner, Brian Goldberg, Nicholas Grene, Boris Gubman, Marcel Herbst, Marek Jeziński, David W. Lovell, Martyn Lyons, Jeff Mitscherling, James Muir, Michael O’dea, Glenn W. Olsen, Cristina Ortiz, Brayton Polka, John Preston, Marina Ritzarev, Mia Roth, Arthur B. Shostak, Stanley Shostak, Lora Sigler, Peter N. Stearns, John E. Weakland, Timothy J. White & Heather Wolffram - 2009 - The European Legacy 14 (3):333-373.
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  • Is there a natural right to healthcare?Sean Rife - 2012 - Human Affairs 22 (4):613-622.
    In recent years, policy debates in the United States have focused heavily on rising healthcare costs and what measures can be taken to ensure greater provision of healthcare to individuals of limited means. Much of the rhetoric on this subject has taken on an explicitly moral character, and one common sentiment is that healthcare is or should be viewed as a basic human right. However, the notion of a right to healthcare has not been well articulated, and critics have failed (...)
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  • Can children's irrationality be experimentally demonstrated?Sam Glucksberg - 1981 - Behavioral and Brain Sciences 4 (3):337-338.
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  • The irrational, the unreasonable, and the wrong.Avishai Margalit & Maya Bar-Hillel - 1981 - Behavioral and Brain Sciences 4 (3):346-349.
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  • Sociobiology and the problem of culture.John Dupré - 1987 - Behavioral and Brain Sciences 10 (1):75-76.
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  • The epistemological status of lay intuition.Christopher Cherniak - 1983 - Behavioral and Brain Sciences 6 (3):489.
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  • Is irrationality systematic?Robyn M. Dawes - 1983 - Behavioral and Brain Sciences 6 (3):491.
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  • A theory of probability should tutor our intuitions.Glenn Shafer - 1983 - Behavioral and Brain Sciences 6 (3):508.
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  • Elicitation rules and incompatible goals.Julie R. Irwin - 1994 - Behavioral and Brain Sciences 17 (1):20-21.
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  • The Inexorable Sociality of Commerce: The Individual and Others in Adam Smith.David Bevan & Patricia Werhane - 2015 - Journal of Business Ethics 127 (2):327-335.
    In this paper we reconsider Adam Smith’s ethics, what he means by self-interest and the role this plays in the famous “invisible hand.” Our efforts focus in part on the misreading of “the invisible hand” by certain economists with a view to legitimizing their neoclassical economic paradigm. Through exegesis and by reference to notions that are developed in Smith’s two major works, we deconstruct Smith’s ideas of conscience, justice, self-interest, and the invisible hand. We amplify Smith’s insistence, through his notions (...)
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