Results for 'Reparative Justice'

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  1. Colonialism, Reparations and Global Justice.Kok-Chor Tan - 2007 - In Jon Miller & Rahul Kumar (eds.), Reparations: interdisciplinary inquiries. New York: Oxford University Press. pp. 280--306.
    This chapter examines two basic philosophical challenges for the idea of reparations for past injustices (using colonialism as the focal point). The first challenge is that requiring people today to make reparations for an injustice they themselves did not commit is unfair. The second is that if reparative claims are invoked because of lingering injustices, then recalling the past is in fact normatively redundant if lingering present injustices can be handled by forward-looking principles. In response to the first challenge, (...)
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  2. Reparations for White supremacy? Charles W. Mills and reparative vs. distributive justice after the structural turn.Jennifer M. Https://Orcidorg Page - 2022 - Journal of Social Philosophy.
    Drawing on the work of Charles W. Mills and considering the case of reparations to Black Americans, this article defends the “structural turn” in the philosophical reparations scholarship. In the Black American context, the structural turn highlights the structural and institutional operations of a White supremacist political system and a long chronology of state-sponsored injustice, as opposed to enslavement as a standalone historical episode. Here, the question whether distributive justice is more appropriate than reparative justice is particularly (...)
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  3. Inheriting rights to reparation: compensatory justice and the passage of time.Daniel Butt - 2013 - Ethical Perspectives 20 (2):245-269.
    This article addresses the question of whether present day individuals can inherit rights to compensation from their ancestors. It argues that contemporary writing on compensatory justice in general, and on the inheritability of rights to compensation in particular, has mischaracterized what is at stake in contexts where those responsible for wrongdoing continually refuse to make reparation for their unjust actions, and has subsequently misunderstood how later generations can advance claims rooted in the past mistreatment of their forebears. In particular, (...)
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  4. Truth and Reparation for the U.S. Imprisonment and Policing Regime: A Transitional Justice Perspective.Jennifer M. Https://Orcidorg Page & Desmond King - 2022 - Du Bois Review: Social Science Research on Race 19 (2):209–231.
    In the literature on transitional justice, there is disagreement about whether countries like the United States can be characterized as transitional societies. Though it is widely recognized that transitional justice mechanisms such as truth commissions and reparations can be used by Global North nations to address racial injustice, some consider societies to be transitional only when they are undergoing a formal democratic regime change. We conceptualize the political situation of low-income Black communities under the U.S. imprisonment and policing (...)
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  5. Reparations for Police Killings.Jennifer M. Page - 2019 - Perspectives on Politics 17 (4):958-972.
    After a fatal police shooting in the United States, it is typical for city and police officials to view the family of the deceased through the lens of the law. If the family files a lawsuit, the city and police department consider it their legal right to defend themselves and to treat the plaintiffs as adversaries. However, reparations and the concept of “reparative justice” allow authorities to frame police killings in moral rather than legal terms. When a police (...)
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  6. Supersession, Reparations, and Restitution.Caleb Harrison - 2021 - Journal of Ethics and Social Philosophy 19 (2).
    Jeremy Waldron argues that claims to reparation for historic injustices can be superseded by the demands of justice in the present. For example, justified Maori claims to reparation resulting from the wrongful appropriation of their land by European settlers may be superseded by the claim to a just distribution of resources possessed by the world’s existing inhabitants. However, if we distinguish between reparative and restitutive claims, we see that while claims to restitution may be superseded by changes in (...)
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  7. Settling Claims for Reparations.Daniel Butt - 2022 - Journal of Race, Gender, and Ethnicity 11 (1):60-79.
    The scale and character of past injustice can seem overwhelming. Grievous wrongdoing characterizes so much of human history, both within and between different political communities. This raises a familiar question of reparative justice: what is owed in the present as a result of the unjust actions of the past? This article asks what should be done in situations where contemporary debts stemming from past injustice are massive in scale, and seemingly call for nonideal resolution or settlement. Drawing on (...)
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  8. Reparations for Recent Historical Injustices. The Case of Romanian Communism.Horaţiu Traian Crişan - 2016 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 3 (2):151-162.
    The debate concerning the legitimacy of awarding reparations for historical injustices focuses on the issue of finding a proper moral justification for granting reparations to the descendants of the victims of injustices which took place in the remote past. Regarding the case of Romanian communism as a more recent injustice, and analyzing the moral problems entailed by this historical lapse, within this paper I argue that overcoming such a legacy cannot be carried out, as in the case of historical injustices (...)
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  9. Equal Opportunity, Not Reparations.Thomas Mulligan - 2023 - In Mitja Sardoč (ed.), Handbook of Equality of Opportunity. Springer.
    The thesis of this essay is that equal opportunity (EO) "strictly dominates" (in the game-theoretic sense) reparations. That is, (1) all the ways reparations would make our world more just would also be achieved under EO; (2) EO would make our world more just in ways reparations cannot; and (3) reparations would create injustices which EO would avoid. Further, (4) EO has important practical advantages over reparations. These include economic efficiency, feasibility, and long-term impact. Supporters of reparations should abandon that (...)
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  10. Reconsidering Reparations, by Olúfẹ́mi O. Táíwò. New York, NY: Oxford University Press, 2022. Pp. x + 261. [REVIEW]Megan Blomfield - 2022 - Mind 131 (524):1321-1330.
    Reconsidering Reparations is a book about global justice. Its central philosophical argument claims that a just world would be one in which everyone enjoys the capabilities that they need to relate to one another as equals; maintains that realising this vision (in the right way) would serve as reparation for the injustices of trans-Atlantic slavery and colonialism; and warns that this project is threatened by the climate crisis...
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  11. The Ethics of Reparations Policies.Alasia Nuti & Jennifer Page - 2019 - In Andrei Poama & Annabelle Lever (eds.), Routledge Handbook of Ethics and Public Policy. Routledge. pp. 332-343.
    We identify the ethics of reparations policies as its own distinct field of inquiry, and consider several neglected ethical issues that arise in the process of devising reparations programmes. The problem of political instrumentalization has to do with the fact that reparations can be a way for the governments to bolster their legitimacy rather than achieve justice. The problem of exclusion refers to individuals with seemingly valid claims being turned away. Finally, the problem of inclusion has to do with (...)
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  12. Robin Hood Justice: Why Robin Hood Took from the Rich and Gave to the Poor (and We Should Too).Jeppe von Platz - 2016 - Public Affairs Quarterly 3 (2).
    The legend of Robin Hood exemplifies a distinct concern of justice neglected by theorists: the distributive results of systemic injustices. Robin Hood’s redistributive activities are justified by the principle that the distributive results of systemic injustices are unjust and should be corrected. This principle has relevance beyond the legend: since current inequalities in the US are results of systemic injustices, the US has good reason to take from the rich and give to the poor.
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  13. Holocaust Remembrance as Reparation for the Past: A Relational Egalitarian Approach.Adelin Dumitru - 2020 - In Holocaust Memoryscapes. Contemporary Memorialisation of the Holocaust in Central and Eastern European Countries. Bucharest: Editura Universitara. pp. 307-337.
    In the present chapter I try to determine to what extent the public policies adopted by Romanian governments following the fall of the communist regime contributed to alleviating the most egregious past injustice, the Holocaust. The measures taken for memorializing the Holocaust will be analysed through the lens of a mixed reparatory justice – relational egalitarian account. Employing such a framework entails a focus on symbolic reparations, meant to promote civic trust, social solidarity, and encourage the restoration of social (...)
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  14. THE CASE FOR REPARATIONS.Robert K. Fullinwider - 2000 - Report From the Institute for Philosophy and Public Policy 20 (2):1-8.
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  15. Evaluating Restorative Justice Programs.Derek R. Brookes - 1998 - Humanity and Society 22 (I):23-37.
    The human dimensions involved in the operational objectives of Restorative Justice demand the highest quality of program design and staff training. In this paper, I argue that this desideratum has yet to be fully realized in existing Restorative Justice programs, in particular, with regard to the facilitation of reconciliation. I begin by presenting the chief problems associated with the concentration on reparation in Restorative Justice programs, to the neglect of reconciliation. I then argue that this phenomenon is, (...)
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  16. Rawls, self-respect, and assurance: How past injustice changes what publicly counts as justice.Timothy Waligore - 2016 - Politics, Philosophy and Economics 15 (1):42-66.
    This article adapts John Rawls’s writings, arguing that past injustice can change what we ought to publicly affirm as the standard of justice today. My approach differs from forward-looking approaches based on alleviating prospective disadvantage and backward-looking historical entitlement approaches. In different contexts, Rawls’s own concern for the ‘social bases of self-respect’ and equal citizenship may require public endorsement of different principles or specifications of the standard of justice. Rawls’s difference principle focuses on the least advantaged socioeconomic group. (...)
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  17. Distributive Justice in Postcolonial Studies.Daniel Butt - 2018 - In Patrick Savidan (ed.), Dictionnaire des inégalités et de la justice sociale.
    This is the English version of the article, originally published in French as "Justice Postcoloniale" [Postcolonial justice].
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  18. Should Current Generations Make Reparation for Slavery? [REVIEW]Thomas Mulligan - 2019 - Australasian Journal of Philosophy 97 (4):847-847.
    A brief review of Janna Thompson's *Should Current Generations Make Reparation for Slavery?* (2018, Polity Press).
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  19. Corrective Justice and the Possibility of Rectification.Seth R. M. Lazar - 2008 - Ethical Theory and Moral Practice 11 (4):355-368.
    In this paper, I ask how – and whether – the rectification of injury at which corrective justice aims is possible, and by whom it must be performed. I split the injury up into components of harm and wrong, and consider their rectification separately. First, I show that pecuniary compensation for the harm is practically plausible, because money acts as a mediator between the damaged interest and other interests. I then argue that this is also a morally plausible approach, (...)
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  20. The structural diversity of historical injustices.Jeppe Von Platz & David A. Reidy - 2006 - Journal of Social Philosophy 37 (3):360–376.
    Driven by a sharp increase in claims for reparations, reparative justice has become a topic of academic debate. To some extent this debate has been marred by a failure to realize the complexity of reparative justice. In this essay we try to amend this shortcoming. We do this by developing a taxonomy of different kinds of wrongs that can underwrite claims to reparations. We identify four kinds of wrongs: entitlement violations, unjust exclusions from an otherwise acceptable (...)
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  21. Repairing Epistemic Injustice: A Reply to Song.Jennifer Page - 2021 - Social Epistemology Review and Reply Collective 5 (10):28-38.
    Seunghyun Song’s recent article on epistemic repair for Japan’s military sex slavery lays out the case for considering acknowledgment as a form of reparative justice particularly suited to redressing epistemic wrongs. I agree with Song, but press her on the relationship between epistemic repair and reparative justice more generally. I also outline other forms that backward-looking epistemic responsibility might take. Distinguishing between revisionism and denialism, I ask: Should individual agents who’ve publicly made denialist statements about Japan’s (...)
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  22. Reparatory Justice Reconsidered. On its Lack of Substance and its Epistemic Function.Adelin Dumitru - 2019 - Philosophical Forum 50 (1):59-86.
    Unlike other kinds of theories of justice, reparatory justice can only be negatively defined, in non-ideal contexts in which initial wrongs had already been committed. For one, what counts and what does not count as wrongdoing or as an unjust state of affairs resulted from that wrongdoing depends on the normative framework upon which a theorist relies. Furthermore, the measures undertaken for alleviating historical injustices can be assessed only from the vantage point of other, independent normative considerations. In (...)
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  23. Historical justice in post-colonial contexts: repairing historical wrongs and the end of empire.Daniel Butt - 2015 - In Klaus Neumann & Janna Thompson (eds.), Historical justice and memory. Madison, Wisconsin: The University of Wisconsin Press.
    It is a truism to say that we live in a world that has been deeply shaped by imperialism. The history of humanity is, in many ways, a story of the attempted and achieved subjugation of one people by another, and it is unsurprising that such interaction has had profound effects on the contemporary world, affecting cultural understandings of community identity; the composition of, and boundaries between, modern day states; and the distribution of resources between different communities. This chapter addresses (...)
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  24. Literary Interventions in Justice: A Symposium.Kate Kirkpatrick, Rafe McGregor & Karen Simecek - 2021 - Estetika: The European Journal of Aesthetics 58 (2):160-78.
    The purpose of this symposium is to explore the ways in which literature, broadly construed to include poetry and narrative in a variety of modes of representation, can change the world by providing interventions in justice. Our approach foregrounds the relationship between the activity demanded by some individual literary works and some categories of literary work on the one hand and the way in which those works can make a tangible difference to social reality on the other. We consider (...)
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  25. The Duty to Accept Apologies.Cécile Fabre - forthcoming - Journal of Moral Philosophy:1-24.
    The literature on reparative justice focuses for the most part on the grounds and limits of wrongdoers' duties to their victims. An interesting but relatively neglected question is that of what - if anything - victims owe to wrongdoers. In this paper, I argue that victims are under a duty to accept wrongdoers' apologies. To accept an apology is to form the belief that the wrongdoer's apologetic utterance or gesture has the requisite verdictive, commissive and expressive dimensions; to (...)
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  26. The Category of Moral Persons: On Race, Labor, and Alienation.Elvira Basevich - 2022 - In Edgar J. Valdez (ed.), Rethinking Kant.
    In this essay, I challenge Charles Mills’s use of the category of moral personhood for advancing a robust anti-racist political critique in nonideal circumstances. I argue that the idea of the moral equality of persons is necessary but insufficient for reparative justice. I enrich the normative basis of political critique to include: (1) a clarification of what the public recognition of moral personhood can legitimately entail as a requirement of justice enforceable by the state, especially with respect (...)
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  27. The ethics of immigration: How biased is the field?Speranta Dumitru - 2023 - Migration Studies 11 (1):1-22.
    Methodological nationalism is the assumption that nation-states are the relevant units for analyzing social phenomena. Most of the social sciences recognized it as a source of bias, but not the ethics of immigration. Is this field biased by methodological nationalism—and if so, to what extent? This article takes nationalism as an implicit bias and provides a method to assess its depth. The method consists in comparing principles that ethicists commonly discuss when immigration is not at stake with principles advocated in (...)
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  28. The ethics of immigration: How biased is the field?Speranta Dumitru - 2023 - Migration Sudies 11.
    Methodological nationalism is the assumption that nation-states are the relevant units for analyzing social phenomena. Most of the social sciences recognized it as a source of bias, but not the ethics of immigration. Is this field biased by methodological nationalism—and if so, to what extent? This article takes nationalism as an implicit bias and provides a method to assess its depth. The method consists in comparing principles that ethicists commonly discuss when immigration is not at stake with principles advocated in (...)
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  29. Queer Advice to Christian Philosophers.Blake Hereth - 2022 - European Journal for Philosophy of Religion 14 (1):49-75.
    Philosophy of religion is dominated by Christianity and by Christians. This, in conjunction with the historically anti-LGBTQIA bent of Christian thinking, has resulted in the exclusion of less dominant and often marginalized perspectives, including queer ones. This essay charts a normative direction for Christian philosophers and for philosophy of religion, a subfield they dominate. First, given some of the unique ways Christian philosophy and philosophers have unjustly harmed queers, Christian philosophers as a group have a responsibility to communities their group (...)
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  30. Persons, Person Stages, Adaptive Preferences, and Historical Wrongs.Mark E. Greene - 2023 - Journal of Cognition and Neuroethics 9 (2):35-49.
    Let’s say that an act requires Person-Affecting Justification if and only if some alternative would have been better for someone. So, Lucifer breaking Xavier’s back requires Person-Affecting Justification because the alternative would have been better for Xavier. But the story continues: While Lucifer evades justice, Xavier moves on and founds a school for gifted children. Xavier’s deepest values become identified with the school and its community. When authorities catch Lucifer, he claims no Person-Affecting Justification is needed: because the attack (...)
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  31. Whose Wrong Is It Anyway? Reflecting on the Public-ness of Public Apologies.Cindy Holder - 2017 - C4E Journal: Perspectives on Ethics.
    Who constitutes the public on whose behalf such an official speaks and in whose name the apology is offered? In this paper I argue that in most cases, the “public” that the official offering an apology represents and on whose behalf the apology is offered is not the general public but the public sector: those who direct, control and populate the apparatus of the state. I argue that in most cases there is not a plausible model according to which public (...)
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  32. Why the Comparative Utility Argument Is a Red Herring.Peter A. Sutton - 2017 - Journal of Social Philosophy 48 (4):499-506.
    The comparative utility argument holds that the descendants of African slaves in America are not owed any compensation because they have not been harmed by slavery. Rather, slavery in America was beneficial to the descendants of slaves because they are now able to live in a country that is considerably richer today than any of the African countries from which slaves were taken. In this paper, I show that the comparative utility argument is a red herring with no bearing whatsoever (...)
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  33. The Philosophical Controversy over Political Forgiveness.Alice MacLachlan - 2012 - In Paul van Tongeren, Neelke Doorn & Bas van Stokkom (eds.), Public Forgiveness in Post-Conflict Contexts. Intersentia. pp. 37-64.
    The question of forgiveness in politics has attained a certain cachet. Indeed, in the fifty years since Arendt commented on the notable absence of forgiveness in the political tradition, a vast and multidisciplinary literature on the politics of apology, reparation, and reconciliation has emerged. To a novice scouring the relevant literatures, it might appear that the only discordant note in this new veritable symphony of writings on political forgiveness has been sounded by philosophers. There is a more-than-healthy cynicism directed at (...)
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  34. W.E.B. Du Bois: The Lost and the Found.Elvira Basevich - 2020 - Cambridge: Polity.
    In this tour-de-force, Elvira Basevich examines this paradox by tracing the development of W.E.B. Du Bois's life and thought and the relevance of his legacy to our troubled age. She adroitly analyzes the main concepts that inform Du Bois’s critique of American democracy, such as the color line and double consciousness, before examining how these concepts might inform our understanding of contemporary struggles, from Black Lives Matter to the campaign for reparations for slavery. She stresses the continuity in Du Bois’s (...)
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  35. Is it wrong to topple statues and rename schools?Joanna Burch-Brown - 2017 - Journal of Political Theory and Philosophy 1 (1):59-88.
    In recent years, campaigns across the globe have called for the removal of objects symbolic of white supremacy. This paper examines the ethics of altering or removing such objects. Do these strategies sanitize history, destroy heritage and suppress freedom of speech? Or are they important steps towards justice? Does removing monuments and renaming schools reflect a lack of parity and unfairly erase local identities? Or can it sometimes be morally required, as an expression of respect for the memories of (...)
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  36. Transgenerational trauma and worlded brains: an interdisciplinary perspective on ‘post-traumatic slave syndrome’.Machiel Keestra - 2023 - In Stephan Besser & Flora Lysen (eds.), Worlding the Brain. Interdisciplinary Explorations in Cognition and Neuroculture. pp. 63-81.
    Trauma and traumatization have arguably always been part of the human experience yet have in the last few decades come to occupy a prominent place in various popular and academic contexts. This chapter offers an interdisciplinary and comparative investigation of trauma and traumatization in different historical contexts. More specifically, my aim is to discuss whether the rich bodies of research in trauma and traumatization in Holocaust survivors and their descendants yield relevant insights for post-slavery contexts. It has been shown that (...)
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  37. Neglecting Others and Making It Up to Them: The Idea of a Corrective Duty.Giulio Fornaroli - 2023 - Legal Theory 29 (4):289-313.
    I aspire to answer two questions regarding the concept of a corrective duty. The first concerns what it means to wrong others, thus triggering a demand for corrections (the ground question). The second relates to the proper content of corrective duties. I first illustrate how three prominent accounts of corrective duties—the Aristotelian model of correlativity, the Kantian idea that wronging corresponds to the violation of others’ right to freedom, and the more recent continuity view—have failed to answer the two questions (...)
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  38. Reconsidering the Comfort Women Case: Inherited Responsibility as Civic Responsibility.Jun-Hyeok Kwak - 2010 - Korea Observer 41 (3):329-349.
    The comfort women case in South Korea has been a polemic issue in the context of inherited responsibility. The Japanese government who emphasizes on state as an agent for taking the responsibility tends either to deny collective responsibility of historic wrongdoings or to limit the scope of its roles to superficial ways such as reparation. Meanwhile South Korea demands not only reparation but official apology, emotional compassion, and material compensation on the ground that nation, not state, should be accountable for (...)
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  39. Performance, Citizenship and Activism in Chile.Paulina Bronfman - 2023 - Santiago . Chile: Editorial Osoliebre..
    "This book explores the relationship between performance and activism in Chile as a form of political expression and citizen participation during the period 2010-2020. Since the student mobilizations of 2006, the social movements that have taken place in Chile are characterized, in many cases, by the appropriation of public space and the political use of the body. This became particularly evident during the social outbreak of October 2019. The social upheaval was accompanied by a cultural explosion, where the arts in (...)
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  40. Another Scandal of Philosophy.Karel Mom - manuscript
    Kant’s work, taken as a whole manifests a diversity of styles of writing, of which the disparity between his critical and popular style is salient. In this paper, this diversity is connected with, what Lyotard calls ‘the absence of a homogeneous language’ in Kant’s system. Taking this connection as a point of departure it is argued that the stylistic diversity in Kant reflects the burden of coordinating the realist and idealist aspects of his philosophical outlook. That Kant labels the scepticism (...)
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  41. Have You Benefitted from Carbon Emissions? You May Be a “Morally Objectionable Free Rider”.J. Spencer Atkins - 2018 - Environmental Ethics 40 (3):283-296.
    Much of the climate ethics discussion centers on considerations of compensatory justice and historical accountability. However, little attention is given to supporting and defending the Beneficiary Pays Principle as a guide for policymaking. This principle states that those who have benefitted from an instance of harm have an obligation to compensate those who have been harmed. Thus, this principle implies that those benefitted by industrialization and carbon emission owe compensation to those who have been harmed by climate change. Beneficiary (...)
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  42. Repairing Broken Relations by Repairing Broken Treaties: Theorizing Post-Colonial States in Settler Colonies.Xavier Scott - 2018 - Studies in Social Justice 12 (2):388-405.
    This article examines the British colonial theft of Indigenous sovereignty and the particular obstacles that it presents to establishing just social relations between the colonizer and the colonized in settler states. In the first half, I argue that the particular nature of the crime of sovereign theft makes apologies and reparations unsuitable policy tools for reconciliation because Settler societies owe their very existence to the abrogation of Indigenous sovereignties. Instead, Settler states ought to return sovereignty to the land’s Indigenous peoples. (...)
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  43. Repatriation and the Radical Redistribution of Art.Erich Hatala Matthes - 2017 - Ergo: An Open Access Journal of Philosophy 4:931-953.
    Museums are home to millions of artworks and cultural artifacts, some of which have made their way to these institutions through unjust means. Some argue that these objects should be repatriated (i.e. returned to their country or culture of origin). However, these arguments face a series of philosophical challenges. In particular, repatriation, even if justified, is often portrayed as contrary to the aims and values of museums. However, in this paper, I argue that some of the very considerations museums appeal (...)
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  44. Colonialism and Postcolonialism.Daniel Butt - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Hoboken, NJ: Blackwell. pp. 892-898.
    A range of important ethical issues emerges from a consideration of the past interaction between colonizing and colonized peoples. This article first seeks to describe the key characteristics of colonialism as a system of domination and subjugation, before considering the legitimacy of contemporary judgments on the morality of historical colonialism. It then examines how the particular character of colonialism complicates arguments relating to the rectification of injustice. It concludes by asking what lessons those interested in ethics can learn from the (...)
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  45. Government Apologies to Indigenous Peoples.Alice MacLachlan - 2013 - In C. Allen Speight & Alice MacLachlan (eds.), Justice, Responsibility and Reconciliation in the Wake of Conflict. Springer. pp. 183-204.
    In this paper, I explore how theorists might navigate a course between the twin dangers of piety and excess cynicism when thinking critically about state apologies, by focusing on two government apologies to indigenous peoples: namely, those made by the Australian and Canadian Prime Ministers in 2008. Both apologies are notable for several reasons: they were both issued by heads of government, and spoken on record within the space of government: the national parliaments of both countries. Furthermore, in each case, (...)
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  46. On Sense and Reflexivity.John Justice - 2001 - Journal of Philosophy 98 (7):351.
    Frege’s claim that proper names have senses has come to seem untenable following Kripke’s argument that names are rigid designators. It is commonly thought that if names had senses, their referents would vary with circumstances of evaluation. The article defends Frege’s claim by arguing that names have word-reflexive senses. This analysis of names’ senses does not violate Kripke’s noncircularity condition, and it differs crucially from related views of Bach and Katz. That names have reflexive senses confirms Frege’s own solution to (...)
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  47. Mill-Frege Compatibalism.John Justice - 2002 - Journal of Philosophical Research 27:567-576.
    It is generally accepted that Mill’s classification of names as nonconnotative terms is incompatible with Frege’s thesis that names have senses. However, Milldescribed the senses of nonconnotative terms—without being aware that he was doing so. These are the senses for names that were sought in vain by Frege. When Mill’s and Frege’s doctrines are understood as complementary, they constitute a fully satisfactory theory of names.
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  48. Language, Truth and The Just Society.Charles Justice - manuscript
    All that philosophical “theories” of truth do is to demonstrate what is entailed by assuming our common uses and common understandings of the concept of truth. But our common understanding of what truth is is only a part of how truth functions. If we only look at that, we are missing the rest of the picture, namely how truth functions as the foundation for all human communication. I propose that truth functions a lot like morality, in the sense that both (...)
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  49. "Epistemic Reparations and the Right to Be Known".Jennifer Lackey - 2022 - Proceedings and Addresses of the American Philosophical Association 96:54-89.
    This paper provide the first extended discussion in the philosophical literature of the epistemic significance of the phenomenon of “being known” and the relationship it has to reparations that are distinctively epistemic. Drawing on a framework provided by the United Nations of the “right to know,” it is argued that victims of gross violations and injustices not only have the right to know what happened, but also the right to be known—to be a giver of knowledge to others about their (...)
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  50. Reparations reconstructed.Samuel C. Wheeler - 1997 - American Philosophical Quarterly 34 (3):301-318.
    This essay argues that reparations for wrongs by one's ancestors can be justified. Differential benefits to those descended from victims of one's ancestors is discrimination which can be justified by one's right to be partial to one's ancestors, doing what they, with clearer thinking, would have done--namely compensating their victims. So, while there is no obligation to discriminate, one has a right to, in virtue of one's partiality towards one's ancestors.
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