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  1. Arash Abizadeh (2007). Cooperation, Pervasive Impact, and Coercion: On the Scope of Distributive Justice. Philosophy and Public Affairs 35 (4):318–358.
    Many anticosmopolitan Rawlsians argue that since the primary subject of justice is society's basic structure, and since there is no global basic structure, the scope of justice is domestic. This paper challenges the anticosmopolitan basic structure argument by distinguishing three interpretations of what Rawls meant by the basic structure and its relation to justice, corresponding to the cooperation, pervasive impact, and coercion theories of distributive justice. On the cooperation theory, it is true that there is no global basic structure, but (...)
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  2. Arash Abizadeh & Pablo Gilabert (2008). Is There a Genuine Tension Between Cosmopolitan Egalitarianism and Special Responsibilities? Philosophical Studies 138 (3):349 - 365.
    Samuel Scheffler has recently argued that some relationships are non-instrumentally valuable; that such relationships give rise to “underived” special responsibilities; that there is a genuine tension between cosmopolitan egalitarianism and special responsibilities; and that we must consequently strike a balance between the two. We argue that there is no such tension and propose an alternative approach to the relation between cosmopolitan egalitarianism and special responsibilities. First, while some relationships are non-instrumentally valuable, no relationship is unconditionally valuable. Second, whether such relationships (...)
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  3. Jonny Anomaly (2015). Public Goods and Government Action. Politics, Philosophy and Economics 14 (2):109-128.
    It is widely agreed that one of the core functions of government is to supply public goods that markets either fail to provide or cannot provide efficiently. I argue that the case for government provision of public goods requires fundamental moral judgments in addition to the usual economic considerations about the relative efficacy of markets and governments in supplying them. While philosophers and policymakers owe a debt of gratitude to economists for developing the theory of public goods, the link between (...)
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  4. Samuel Arnold (2011). The Difference Principle at Work. Journal of Political Philosophy 20 (1):94-118.
  5. Marcus Arvan (2014). First Steps Toward a Nonideal Theory of Justice. Ethics and Global Politics 7 (3):95-117.
    Theorists have long debated whether John Rawls’ conception of justice as fairness can be extended to nonideal (i.e. unjust) social and political conditions, and if so, what the proper way of extending it is. This paper argues that in order to properly extend justice as fairness to nonideal conditions, Rawls’ most famous innovation – the original position – must be reconceived in the form of a “nonideal original position.” I begin by providing a new analysis of the ideal/nonideal theory distinction (...)
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  6. Asaf Bar-Tura (2011). Economic Policy and World Organization. Perspectives on Global Development and Technology 10 (1):194-212.
    The global economic crisis and the responses to it have brought to the fore questions of sovereignty and cosmopolitanism. In a world so interlinked, what is the proper way to order the global arena, politically and economically? This essay examines Habermas’ multilayered approach to world organization, as well as Pogge and others. Focusing on the question of trade policies, I argue (contra Habermas) for robust global economic governance policies, but (contra Pogge) that these policies should uphold fair trade instead of (...)
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  7. Christian Barry (2014). Review of Mathias Risse, On Global Justice. [REVIEW] Notre Dame Philosophical Reviews 5.
  8. Christian Barry, Redistribution. Stanford Encyclopedia of Philosophy.
  9. Christian Barry & Pablo Gilabert (2008). Does Global Egalitarianism Provide an Impractical and Unattractive Ideal of Justice? International Affairs 84 (5):1025-1039.
    In his important new book National responsibility and global justice, David Miller presents a systematic challenge to existing theories of global justice. In particular, he argues that cosmopolitan egalitarianism must be rejected. Such views, Miller maintains, would place unacceptable burdens on the most productive political communities, undermine national self-determination, and disincentivize political communities from taking responsibility for their fate. They are also impracticable and quite unrealistic, at least under present conditions. Miller offers an alternative account that conceives global justice in (...)
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  10. Christian Barry & Matt Peterson (2011). Who Should Pay for the Damage of the Global Financial Crisis? In Ned Dobos Christian Barry & Thomas Pogge (eds.), Global Financial Crisis:The Ethical Issues. Palgrave
  11. Christian Barry & Laura Valentini (2009). Egalitarian Challenges to Global Egalitarianism: A Critique. Review of International Studies 35:485-512.
  12. Christian Barry & Gerhard Øverland (2010). Why Remittances to Poor Countries Should Not Be Taxed. NYU Journal of International Law and Politics 42 (1):1180-1207.
  13. Lawrence C. Becker (2012). Habilitation, Health, and Agency: A Framework for Basic Justice. Oxford University Press.
    This book argues for adopting a new account of the circumstances of justice ("the habilitation framework") for philosophical theories of basic justice. It proposes a concept of basic health as a metric for such theories, and healthy agency as a target for them. It does not, however, propose a specific distributive rule or set of distributive principles. Nor does it propose a specific type of theory to pursue (e.g., utilitarian, contractarian, etc.). The book is thus meant to be largely theory-independent (...)
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  14. Brian Berkey (2015). Double Counting, Moral Rigorism, and Cohen’s Critique of Rawls: A Response to Alan Thomas. Mind 124 (495):849-874.
    In a recent article in this journal, Alan Thomas presents a novel defence of what I call ‘Rawlsian Institutionalism about Justice’ against G. A. Cohen’s well-known critique. In this response I aim to defend Cohen’s rejection of Institutionalism against Thomas’s arguments. In part this defence requires clarifying precisely what is at issue between Institutionalists and their opponents. My primary focus, however, is on Thomas’s critical discussion of Cohen’s endorsement of an ethical prerogative, as well as his appeal (...)
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  15. Mark Bevir (ed.) (2010). Encyclopedia of Political Theory. Sage.
    This work is designed to serve as a reference source for anyone interested in the roots of contemporary political theory.
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  16. Asha Bhandary (2016). A Millian Concept of Care. Social Theory and Practice 42 (1):155-182.
    This paper advances a Millian concept of care by re-evaluating his defense of the “common arrangement,” or a gendered division of labor in marriage, in connection with his views about traditionally feminine capacities, time use, and societal expectations. Informed by contemporary care ethics and liberal feminism, I explicate the best argument Mill could have provided in defense of the common arrangement, and I show that it is grounded in a valuable concept of care for care-givers. This dual-sided concept of care (...)
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  17. Kristina Blennow, Johannes Persson, Annika Wallin, Niklas Vareman & Erik Persson (2014). Understanding Risk in Forest Ecosystem Services: Implications for Effective Risk Management, Communication and Planning. Forestry 87:219-228.
    Uncertainty, insufficient information or information of poor quality, limited cognitive capacity and time, along with value conflicts and ethical considerations, are all aspects thatmake risk managementand riskcommunication difficult. This paper provides a review of different risk concepts and describes how these influence risk management, communication and planning in relation to forest ecosystem services. Based on the review and results of empirical studies, we suggest that personal assessment of risk is decisive in the management of forest ecosystem (...)
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  18. Luc Bovens (2015). Concerns for the Poorly Off in Ordering Risky Prospects. Economics and Philosophy 31 (3):397-429.
    The Distribution View provides a model that integrates four distributional concerns in the evaluation of risky prospects. Starting from these concerns, we can generate an ordering over a set of risky prospects, or, starting from an ordering, we can extract a characterization of the underlying distributional concerns. Separability of States and/or Persons for multiple-person risky prospects, for single-person risky prospects and for multiple-person certain prospects are discussed within the model. The Distribution View sheds light on public health policies and provides (...)
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  19. Luc Bovens (2015). Evaluating Risky Prospects: The Distribution View. Analysis 75 (2):243-253.
    Risky prospects represent policies that impose different types of risks on multiple people. I present an example from food safety. A utilitarian following Harsanyi's Aggregation Theorem ranks such prospects according to their mean expected utility or the expectation of the social utility. Such a ranking is not sensitive to any of four types of distributional concerns. I develop a model that lets the policy analyst rank prospects relative to the distributional concerns that she considers fitting in the context at hand. (...)
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  20. Jason Brennan (2007). Rawls' Paradox. Constitutional Political Economy 18:287-299.
    Rawls’ theory of justice is paradoxical, for it requires a society to aim directly to maximize the basic goods received by the least advantaged even if directly aiming is self-defeating. Rawls’ reasons for rejecting capitalist systems commit him to holding that a society must not merely maximize the goods received by the least advantaged, but must do so via specific institutions. By Rawls’ own premises, in the long run directly aiming to satisfy the difference principle is contrary to the interests (...)
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  21. Gillian Brock (1994). Braybrooke on Needs. Ethics 104 (4):811-823.
    In 'Meeting Needs', Braybrooke argues that a new and improved version of utilitarianism can be constructed around making a priority of satisfying needs. In this paper I concentrate on Braybrooke's suggestion about the method for determining needs, and more generally, the method of settling issues concerning matters of need. (This emphasis is chosen since these problems are most devastating to his project as currently formulated.) I argue that Braybrooke's method is seriously flawed. Braybrooke believes that the process for settling issues (...)
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  22. Thom Brooks (2011). Rethinking Remedial Responsibilities. Ethics and Global Politics 4 (3):195-202.
    How should we determine which nations have a responsibility to remedy suffering elsewhere? The problem is pressing because, following David Miller, ‘[it] is morally intolerable if (remediable) suffering and deprivation are allowed to continue . . . where they exist we are morally bound to hold somebody (some person or collective agent) responsible for relieving them’. Miller offers a connection theory of remedial responsibilities in response to this problem, a theory he has been developing over the last decade. This theory (...)
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  23. Simon Caney (forthcoming). 'Distributive Justice and Climate Change'. In Serena Olsaretti (ed.), Oxford Handbook of Distributive Justice. Oxford University Press
    This paper discusses two distinct questions of distributive justice raised by climate change. Stated very roughly, one question concerns how much protection is owed to the potential victims of climate change (the Just Target Question), and the second concerns how the burdens (and benefits) involved in preventing dangerous climate change should be distributed (the Just Burden Question). In Section II, I focus on the first of these questions, the Just Target Question. The rest of the paper examines the second question, (...)
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  24. Dong-Ryul Choo (2014). Equality, Community, and the Scope of Distributive Justice: A Partial Defense of Cohen's Vision. Socialist Studies 10 (1):152-173.
    Luck egalitarians equalize the outcome enjoyed by people who exemplify the same degree of distributive desert by removing the influence of luck. They also try to calibrate differential rewards according to the pattern of distributive desert. This entails that they have to decide upon, among other things, the rate of reward, i.e., a principled way of distributing rewards to groups exercising different degrees of the relevant desert. However, the problem of the choice of reward principle is a relatively and undeservedly (...)
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  25. Benjamin L. Curtis (2014). To Be Fair. Analysis 74 (1):47-57.
    In this article I present a theory of what it is to be fair. I take my cue from Broome’s well known 1990 account of fairness. Broome’s basic thesis is that fairness is the proportional satisfaction of claims, and with this I am in at least partial agreement. But neither Broome nor anyone else (so far as I know) has laid down a theory of precisely what one must do in order to be fair. The theory offered here does just (...)
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  26. Sem de Maagt (2014). In Defence of Fact-Dependency. Canadian Journal of Philosophy 44 (3-4):443-462.
    G.A. Cohen and David Estlund claim that, because of their fact-dependent nature, constructivist theories of justice do not qualify as moral theories about fundamental values such as justice. In this paper, I defend fact-dependent, constructivist theories of justice against this fact-independency critique. I argue that constructivists can invoke facts among the grounds for accepting fundamental principles of justice while maintaining that the foundation of morality has to be non-empirical. My claim is that constructivists ultimately account for the normativity of fact-dependent (...)
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  27. Geert Demuijnck (2004). Justice Distributive Et Dépendance. Comparaison France, Allemagne, Royaume-Uni. In Girard D. (ed.), Solidarités collectives. Familles et Solidarités, Tome 1,. L’Harmattan
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  28. Geert Demuijnck (2000). Justice Distributive Et les Limites de L’Etat-Nation. In Vercauteren P. (ed.), L'Etat en crise : souveraineté et légitimité en question. FIUC
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  29. William A. Edmundson, Distributive Justice and Distributed Obligations.
    Collectivities, that is, groups constituted by some procedure for making group decisions, can be agents. Collectivities can be moral agents if they can appreciate and act upon moral reasons. Collectivities thus can have obligations that are not simply the aggregate of preexisting obligations of their members. Certain kinds of collective obligation distribute over their membership, i.e., become members’ obligations to do a fair share to fulfill the collectivity’s obligation. In incremental good cases, i.e., those in which a member’s fair share (...)
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  30. Hugo El Kholi (2013). Practice-Based Justice: An Introduction. Raisons Politiques 51:7-42.
    The purpose of this introduction is two-fold. First, it is to provide readers unfamiliar with the debates on practice-dependence with the insight necessary to fully comprehend the different contributions to this volume. Second, it is to make readers already well versed in practice-dependence more sensible to the substantive nature of this view and to provide them with a workable typology. After establishing a first distinction between metaphysical, relational and practice-dependent conceptions of justice, I draw a line, among practice-dependent views, between (...)
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  31. Maria Paola Ferretti (2009). Exemptions for Whom? On the Relevant Focus of Egalitarian Concern. Res Publica 15 (3):269-287.
    Granting differential treatment is often considered a way of placing some groups in a better position in order to maintain or improve their cultural, economic, health-related or other conditions, and to address persistent inequalities. Critics of multiculturalism have pointed out the tension between protection for groups and protection for group members. The ‘rule-and-exemption’ approach has generally been conceived as more resistant to such criticism insofar as exemptions are not conceded to minorities or ethical and religious groups as such, but to (...)
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  32. James Franklin (2008). 'Social Justice': Utopian Fantasy or Foundation of Prosperity? Online Opinion.
    publication and Now, it may well be that some wet-behind-the-ears bishops with little understanding of economics do use the term Governments relies on the “social justice” to give a colour of moral dignity to views that are a touch socialist. But what was missing in Abbott’s cannot pick winners generosity of its..
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  33. Anca Gheaus (forthcoming). Gender and Distributive Justice. In Serena Olsaretti (ed.), Oxford Handbook of Distributive Justice. Oxford University Press
    This chapter discusses gender in relation to the most influential current accounts of distributive justice. There are various disparities in the benefits and burdens of social cooperation between women and men. Which of these, if any, one identifies as indicative of gender injustice will depend on the theory of distributive justice that one endorses. Theoretical decisions concerning the role of personal responsibility, the goods whose distribution is relevant for justice, and the site of justice - institutions-only or individual behaviour, too (...)
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  34. Anca Gheaus (2016). Hikers in Flip‐Flops: Luck Egalitarianism, Democratic Equality and the Distribuenda of Justice. Journal of Applied Philosophy 33 (1).
    The article has two aims. First, to show that a version of luck egalitarianism that includes relational goods amongst its distribuenda can, as a matter of internal logic, account for one of the core beliefs of relational egalitarianism. Therefore, there will be important extensional overlap, at the level of domestic justice, between luck egalitarianism and relational egalitarianism. This is an important consideration in assessing the merits of and relationship between the two rival views. Second, to provide some support for including (...)
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  35. Anca Gheaus (2015). Unfinished Adults and Defective Children: On the Nature and Value of Childhood. Journal for Ethics and Social Philosophy 9 (1):1-21.
    Traditionally, most philosophers saw childhood as a state of deficiency and thought that its value was entirely dependent on how successfully it prepares individuals for adulthood. Yet, there are good reasons to think that childhood also has intrinsic value. Children possess certain intrinsically valuable abilities to a higher degree than adults. Moreover, going through a phase when one does not yet have a “self of one’s own,” and experimenting one’s way to a stable self, seems intrinsically valuable. I argue that (...)
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  36. Anca Gheaus (2013). Care Drain as an Issue of Global Gender Justice. Ethical Perspectives 20 (1).
    The gendered division of labour in combination with the feminisation of international migration contribute to shortages of care, a phenomenon often called ‘care drain’. I argue that this phenomenon is an issue of global gender justice. I look at two methodological challenges and favourably analyse the suggestions that care drain studies should include the effects of fathers’ and other male caregivers’ migration and, in some cases, the effects of migration within national borders. I also explain why care drain is a (...)
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  37. Anca Gheaus (2013). The Feasibility Constraint on The Concept of Justice. Philosophical Quarterly 63 (252):445-464.
    There is a widespread belief that, conceptually, justice cannot require what we cannot achieve. This belief is sometimes used by defenders of so-called ‘non-ideal theories of justice’ to criticise so-called ‘ideal theories of justice’. I refer to this claim as ‘the feasibility constraint on the concept of justice’ and argue against it. I point to its various implausible implications and contend that a willingness to apply the label ‘unjust’ to some regrettable situations that we cannot fix is going to enhance (...)
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  38. Anca Gheaus (2012). Gender Justice. Journal of Ethics and Social Philosophy 6 (2):1-24.
    I propose, defend and illustrate a principle of gender justice meant to capture the nature of a variety of injustices based on gender: A society is gender just only if the costs of a gender-neutral lifestyle are, all other things being equal, lower than, or at most equal to, the costs of gendered lifestyles. The principle is meant to account for the entire range of gender injustice: violence against women, economic and legal discrimination, domestic exploitation, the gendered division of labor (...)
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  39. Alfred Gierer (1981). Socioeconomic Inequalities: Effects of Self-Enhancement, Depletion and Redistribution. Jahrbücher für Nationalökonomie Und Statistik 196 (4):309-331.
    Socioeconomic inequalities are functions not only of intrinsic differences between persons or groups, but also of the dynamics of their interactions. Inequalities can arise and become stabilized if there are advantages (such as generalized wealth including “human capital”) which are self-enhancing, whereas depletion of limiting resources is widely distributed. A recent theory of biological pattern formation has been generalized, adapted and applied to deal with this process. Applications include models for the non-Gaussian distribution of personal income and wealth, for overall (...)
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  40. Pablo Gilabert (2015). The Socialist Principle “From Each According To Their Abilities, To Each According To Their Needs”. Journal of Social Philosophy 46 (2):197-225.
    This paper offers an exploration of the socialist principle “From each according to their abilities, to each according to their needs.” The Abilities/Needs Principle is arguably the ethical heart of socialism but, surprisingly, has received almost no attention by political philosophers. I propose an interpretation of the principle and argue that it involves appealing ideas of solidarity, fair reciprocity, recognition of individual differences, and meaningful work. The paper proceeds as follows. First, I analyze Marx’s formulation of the Abilities/Needs Principle. Second, (...)
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  41. Pablo Gilabert (2012). Comparative Assessments of Justice, Political Feasibility, and Ideal Theory. Ethical Theory and Moral Practice 15 (1):39-56.
    What should our theorizing about social justice aim at? Many political philosophers think that a crucial goal is to identify a perfectly just society. Amartya Sen disagrees. In The Idea of Justice, he argues that the proper goal of an inquiry about justice is to undertake comparative assessments of feasible social scenarios in order to identify reforms that involve justice-enhancement, or injustice-reduction, even if the results fall short of perfect justice. Sen calls this the “comparative approach” to the theory of (...)
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  42. Pablo Gilabert (2011). Feasibility and Socialism. Journal of Political Philosophy 19 (1):52-63.
  43. Pablo Gilabert (2010). Global Justice. In Mark Bevir (ed.), Encyclopedia of Political Theory. Sage
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  44. Pablo Gilabert (2010). Kant and the Claims of the Poor. Philosophy and Phenomenological Research 81 (2):382-418.
  45. Pablo Gilabert (2009). The Feasibility of Basic Socioeconomic Human Rights: A Conceptual Exploration. Philosophical Quarterly 59 (237):659-681.
    To be justifiable, the demands of a conception of human rights and global justice must be such that (a) they focus on the protection of important human interests, and (b) their fulfilment is feasible. I discuss the feasibility condition. I present a general account of the relation between moral desirability, feasibility and obligation within a conception of justice. I analyse feasibility, a complex idea including different types, domains and degrees. It is possible to respond in various ways if the fulfilment (...)
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  46. Pablo Gilabert (2008). Global Justice and Poverty Relief in Nonideal Circumstances. Social Theory and Practice 34 (3):411-438.
  47. Pablo Gilabert (2007). Contractualism and Poverty Relief. Social Theory and Practice 33 (2):277-310.
  48. Pablo Gilabert (2007). Comentarios Sobre la Concepcion de la Justicia Global de Pogge. Revista Latinoamericana de Filosofia 33 (2):205-222.
    This paper presents a reconstruction of and some constructive comments on Thomas Pogge’s conception of global justice. Using Imre Lakatos’s notion of a research program, the paper identifies Pogge’s “hard core” and “protective belt” claims regarding the scope of fundamental principles of justice, the object and structure of duties of global justice, the explanation of world poverty, and the appropriate reforms to the existing global order. The paper recommends some amendments to Pogge’s program in each of the four areas.
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  49. Pablo Gilabert (2007). La Justice Globale, le Multiculturalisme et les Revendications des Immigrants. Philosophiques 34 (1):41-60.
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  50. Pablo Gilabert (2006). Global Justice, Democracy and Solidarity. Res Publica 12 (4):435-443.
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