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  1. The Message of Affirmative Action.Thomas E. Hill - 1991 - Social Philosophy and Policy 8 (2):108-129.
    Affirmative action programs remain controversial, I suspect, partly because the familiar arguments for and against them start from significantly different moral perspectives. Thus I want to step back for a while from the details of debate about particular programs and give attention to the moral viewpoints presupposed in differenttypesof argument. My aim, more specifically, is to compare the “messages” expressed when affirmative action is defended from different moral perspectives. Exclusively forward-looking (for example, utilitarian) arguments, I suggest, tend to express the (...)
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  • Transgenerational Compensation.George Sher - 2005 - Philosophy and Public Affairs 33 (2):181-200.
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  • (1 other version)Wrongful Life, Procreative Responsibility, and the Significance of Harm.Seana Shiffrin - 1999 - Legal Theory 5 (2):117-148.
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  • (2 other versions)Obligations persistantes et réparation symbolique.Lukas H. Meyer - 2003 - Revue Philosophique De Louvain 101 (1):105-122.
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  • Superseding historic injustice.Jeremy Waldron - 1992 - Ethics 103 (1):4-28.
    Analyzes the historic correlation of injustice and moral judgments. Universalizability in analyzing moral judgments; Role of payment of money in the embodiment of communal remembrance; Symbolic reparation.
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  • Posthumous interests and posthumous respect.Ernest Partridge - 1981 - Ethics 91 (2):243-264.
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  • Redressing Historic Injustice.Jeremy Waldron - 2002 - University of Toronto Law Journal 52 (1):135-60.
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  • Teleology, consequentialism, and the past.Peter Vallentyne - 1988 - Journal of Value Inquiry 22 (2):89-101.
    Act teleological theories are theories that judge an action permissible just in case its outcome is maximally good.[1] It is usually assumed that act teleological theories cannot be @i, i.e., make the permissibility of actions depend on what the past was like (e.g., on what promises were made, what wrong doings were done, and more generally on what actions were performed).[2] I shall argue that this is not so. Although @u act teleological theories, such as classical act utilitarianism, are not (...)
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  • The new Indian claims and original rights to land.David Lyons - 1977 - Social Theory and Practice 4 (3):249–72.
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  • Compensatory Justice and the Black Manifesto.Hugo Adam Bedau - 1972 - The Monist 56 (1):20-42.
    In May 1969, James Foreman interrupted a religious service at Riverside Church in New York to deliver “The Black Manifesto,” which included a stunning “demand” of $500 million in “reparations” for black Americans from the white religious establishment. In the period since that date, The Manifesto has aroused rather less serious discussion than one might have thought it would. No doubt, the burden of The Manifesto has struck many whites and some blacks as so outrageous in its morality, so unrealistic (...)
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  • A puzzle about posthumous predication.David-Hillel Ruben - 1988 - Philosophical Review 97 (2):211-236.
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  • The place of the dead in liberal political philosophy.T. Mulgan - 1999 - Journal of Political Philosophy 7 (1):52–70.
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