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  1. (2 other versions)A Theory of Justice.John Rawls - unknown
    Since it appeared in 1971, John Rawls's A Theory of Justice has become a classic. The author has now revised the original edition to clear up a number of difficulties he and others have found in the original book. Rawls aims to express an essential part of the common core of the democratic tradition--justice as fairness--and to provide an alternative to utilitarianism, which had dominated the Anglo-Saxon tradition of political thought since the nineteenth century. Rawls substitutes the ideal of the (...)
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  • (1 other version)A Theory of Justice.John Rawls - 1971 - Oxford,: Harvard University Press. Edited by Steven M. Cahn.
    Though the revised edition of A Theory of Justice, published in 1999, is the definitive statement of Rawls's view, so much of the extensive literature on Rawls's theory refers to the first edition.
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  • Moral Luck.B. A. O. Williams & T. Nagel - 1976 - Aristotelian Society Supplementary Volume 50 (1):115-152.
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  • (1 other version)The Reasons of Love.Harry G. Frankfurt - 2004 - Princeton, NJ: Princeton University Press.
    The author argues that the key to a fulfilled life is to pursue what one cares about, that love is the most authoritative form of caring, and that the purest form of love is, in a complicated way, self-love.
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  • (3 other versions)The Nicomachean Ethics. Aristotle - 1951 - Revue Philosophique de la France Et de l'Etranger 143:477-478.
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  • The Fragility of Goodness.Martha Nussbaum - 1986 - Journal of Philosophy 85 (7):376-383.
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  • Risk and luck in medical ethics.Donna Dickenson - 2003 - Cambridge, UK: Polity.
    This book examines the moral luck paradox, relating it to Kantian, consequentialist and virtue-based approaches to ethics. It also applies the paradox to areas in medical ethics, including allocation of scarce medical resources, informed consent to treatment, withholding life-sustaining treatment, psychiatry, reproductive ethics, genetic testing and medical research. If risk and luck are taken seriously, it might seem to follow that we cannot develop any definite moral standards, that we are doomed to moral relativism. However, Dickenson offers strong counter-arguments to (...)
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