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  1. Cheryl Abbate (2016). How to Help When It Hurts: The Problem of Assisting Victims of Injustice. Journal of Social Philosophy 47 (2):142-170.
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  2. Philip Abbott (1990). The Family on Trial: Special Relationships in Modern Political Thought. Penn State University Press.
    A defense of the modern family, in historical perspective, this book reconstructs political theory with the family in an important and honorable place. By reviewing critically both traditional and contemporary thought on the most special relationships—as well as current public policy issues relating to them—the author addresses concerns shared by professional and lay constituencies. Noting Tocqueville's observation of the American obsession with reevaluating and remodeling the family, Professor Abbott pleads for a balanced view. The development of liberal ambivalence toward the (...)
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  3. Brooke Ackerly (2004). Susan Moller Okin (1946-2004). Political Theory 32 (4):446-448.
  4. Robert Merrihew Adams (2009). Conflict. Aristotelian Society Supplementary Volume 83 (1):115-132.
    The following theses are defended. Conflict has importantly valuable functions, but we obviously need to limit its destructiveness. The efficacy of reasoning together in resolving or restraining conflict is limited; it needs to be supplemented by procedures such as negotiation, compromise, and voting. Despite the urgency of justice, when the resolution or limitation of a conflict needs to be negotiated, the best attainable outcome will often not seem completely just to all parties, and some claims of justice, as seen by (...)
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  5. Kristoffer Ahlstrom-Vij (2012). Review of Frank Lovett, A General Theory of Domination and Justice (Oxford UP, 2010). [REVIEW] Philosophical Quarterly 62 (246):190-192.
    The review argues that Lovett’s theory of domination suffers from a problem. Lovett is aware of the problem and bites a fairly large bullet in response to it. What he does not seem aware of is that the problem can be avoided by opting for an account of welfare that he unfortunately ignores, despite the fact that it would serve his purposes well.
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  6. John Altmann, Critiquing The Veil Of Ignorance.
    The present work is to be a critique of Rawls’ Veil of Ignorance as well as putting forth an alternative analytical tool when constructing societies known as the L’echelle Naturelle. My paper hopes to argue that inequalities in a society are not only essential in society contrary to Rawls’ Egalitarian ideology, but do in fact contain equality so long as the autonomy of the citizen is fully exercisable. I contend that institutions such as government and their extensions namely the law, (...)
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  7. Richard Arneson, Disability, Priority, and Social Justice.
    Richard J. Arneson version 7/27/99 Is having a disability more like being a member of a racially stigmatized group or like lacking a talent? Both analogies might be apt. The Americans with Disabilities Act stresses the former analogy. The framing thought is that people with disabilities are objects of prejudice and prejudiced behaviors which wrongfully exclude them from participation in important social practices such as the labor market. Think for example of a blind person whose job applications are always automatically (...)
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  8. Marcus Arvan (2014). Why Hobbes Cannot Limit the Leviathan: A Critical Commentary on Larry May's Limiting Leviathan. Hobbes Studies 27 (2):171-177.
    This commentary contends that Larry May’s Hobbesian argument for limitations on sovereignty and lawmaking in Limiting Leviathan does not succeed. First, I show that Hobbes begins with a plausible instrumental theory of normativity. Second, I show that Hobbes then attempts, unsuccessfully—by his own lights—to defend a kind of non-instrumental, moral normativity. Thus, I contend, in order to successfully “limit the Leviathan” of the state, the Hobbesian must provide a sound instrumental argument in favor of the sovereign limiting their actions and (...)
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  9. 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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  10. Christiane Bailey (2016). Le Capitalisme, les animaux et la nature chez Marx. Ithaque:60-86.
  11. Christian Barry (2005). Applying the Contribution Principle. Metaphilosophy 36 (1-2):210-227.
    When are we responsible for addressing the acute deprivations of others beyond state borders? One widely held view is that we are responsible for addressing or preventing acute deprivations insofar as we have contributed to them or are contributing to bringing them about. But how should agents who endorse this “contribution principle” of allocating responsibility yet are uncertain whether or how much they have contributed to some problem conceive of their responsibilities with respect to it? Legal systems adopt formal norms (...)
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  12. Christian Barry & Luara Ferracioli (2013). Young on Responsibility and Structural Injustice. [REVIEW] Criminal Justice Ethics 32 (3):247-257.
    Our aim in this essay is to critically examine Iris Young’s arguments in her important posthumously published book against what she calls the liability model for attributing responsibility, as well as the arguments that she marshals in support of what she calls the social connection model of political responsibility. We contend that her arguments against the liability model of conceiving responsibility are not convincing, and that her alternative to it is vulnerable to damaging objections.
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  13. Christian Barry & Robert Kirby (2015). Scepticism About Beneficiary Pays: A Critique. Journal of Applied Philosophy 32 (4).
    Some moral theorists argue that being an innocent beneficiary of significant harms inflicted by others may be sufficient to ground special duties to address the hardships suffered by the victims, at least when it is impossible to extract compensation from those who perpetrated the harm. This idea has been applied to climate change in the form of the beneficiary-pays principle. Other philosophers, however, are quite sceptical about beneficiary pays. Our aim in this article is to examine their critiques. We conclude (...)
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  14. Christian Barry & Scott Wisor (2014). The Ethics of International Trade. In Darrel Moellendorf & Heather Widdows (eds.), Handbook of Global Ethics. Routledge
  15. Christian Barry & Scott Wisor (2013). World Trade Organization. In Hugh LaFollette (ed.), International Encyclopedia of Ethics. Wiley
    The World Trade Organization (WTO) is a multilateral trade organization that, at least partially, governs trade relations between its member states. The WTO (2011a) proclaims that its “overriding objective is to help trade flow smoothly, freely, fairly and predictably.” The WTO is a “treaty-based” organization – it has been constituted through an agreed, legally binding treaty made up of more than 30 articles, along with additional commitments by some members in specific areas. At present, 153 states are members of the (...)
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  16. Christian Barry & Scott Wisor (2013). Global Poverty. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell
  17. Christian Barry & Gerhard Øverland (2016). Responding to Global Poverty: Harm, Responsibility, and Agency. Cambridge University Press.
    This book explores the nature of moral responsibilities of affluent individuals in the developed world, addressing global poverty and arguments that philosophers have offered for having these responsibilities. The first type of argument grounds responsibilities in ability to avert serious suffering by taking on some cost. The second argument seeks to ground responsibilities in the fact that the affluent are contributing to such poverty. The authors criticise many of the claims advanced by those who seek to ground stringent responsibilities to (...)
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  18. Christian Barry & Gerhard Øverland (2012). The Feasible Alternatives Thesis: Kicking Away the Livelihoods of the Global Poor. Politics, Philosophy and Economics 11 (1):97-119.
    Many assert that affluent countries have contributed in the past to poverty in developing countries through wars of aggression and conquest, colonialism and its legacies, the imposition of puppet leaders, and support for brutal dictators and venal elites. Thomas Pogge has recently argued that there is an additional and, arguably, even more consequential way in which the affluent continue to contribute to poverty in the developing world. He argues that when people cooperate in instituting and upholding institutional arrangements that foreseeably (...)
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  19. Christian Barry & Gerhard Øverland (2012). Are Trade Subsidies and Tariffs Killing the Global Poor? Social Research (4):865-896.
    In recent years it has often been claimed that policies such as subsidies paid to domestic producers by affluent countries and tariffs on goods produced by foreign producers in poorer countries violate important moral requirements because they do severe harm to poor people, even kill them. Such claims involve an empirical aspect—such policies are on balance very bad for the global poor—and a philosophical aspect—that the causal influence of these policies can fairly be characterized as doing severe harm and killing. (...)
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  20. 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.
    Remittances are private financial transfers from migrant workers back to their countries of origin. These are typically intra-household transfers from members of a family who have emigrated to those who have remained behind. The scale of such transfers throughout the world is very large, reaching $338 billion U.S. in 20081—several times the size of overseas development assistance (ODA) and larger even than foreign direct investment (FDI). The data on migration and remittances is too poor to warrant very firm conclusions about (...)
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  21. Bashir Bashir (2012). Reconciling Historical Injustices: Deliberative Democracy and the Politics of Reconciliation. [REVIEW] Res Publica 18 (2):127-143.
    Deliberative democracy is often celebrated and endorsed because of its promise to include, empower, and emancipate otherwise oppressed and excluded social groups through securing their voice and granting them impact in reasoned public deliberation. This article explores the ability of Habermas’ theory of deliberative democracy to accommodate the demands of historically excluded social groups in democratic plural societies. It argues that the inclusive, transformative, and empowering potential of Habermas’ theory of deliberative democracy falters when confronted with particular types of historical (...)
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  22. Robert Bass (2012). David Schmidtz, The Elements of Justice. [REVIEW] Journal of Value Inquiry 46 (2):255-257.
    From Schmidtz, one might expect a theory of justice, basically along libertarian lines. The book may surprise, though not disappoint, for that is not quite what one would find. Instead, the title is apt. Schmidtz says that there is a terrain of justice, the terrain of what people are due, and it has a certain kind of unity.
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  23. Thomas M. Besch (2015). On the Right to Justification and Discursive Respect. Dialogue 54 (4):703-726.
    Rainer Forst’s constructivism argues that a right to justification provides a reasonably non-rejectable foundation of justice. With an exemplary focus on his attempt to ground human rights, I argue that this right cannot provide such a foundation. To accord to others such a right is to include them in the scope of discursive respect. But it is reasonably contested whether we should accord to others equal discursive respect. It follows that Forst’s constructivism cannot ground human rights, or justice, categorically. At (...)
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  24. Giulia Bistagnino (2013). The Task of Political Philosophy. European Journal of Analytic Philosophy 9 (1):14-24.
    In Th e Order of Public Reason, Gerald Gaus defends an innovative and sophisticated convergence version of public reason liberalism. Th e crucial concept of his argumentative framework is that of “social morality”, intended as the set of rules apt to organize how individuals can make moral demands over each other. I claim that Gaus’s characterization of social morality and its rules is unstable because it rests on a rejection of the distinction between the normative and the descriptive. I argue (...)
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  25. Charles Blattberg (2005). Opponents Vs. Adversaries in Plato's "Phaedo". History of Philosophy Quarterly 22 (2):109-127.
  26. Paul Richard Blum, Cultivating Talents and Social Responsibility. Https://Inside.Loyola.Edu/Teams/Peace_and_justice_studies/Lists/Team%20Discussion/Attachments/1/Blum %20cultivating%20talents%20revised.Pdf.
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  27. Martin Brigham & Lucas D. Introna (2007). Invoking Politics and Ethics in the Design of Information Technology: Undesigning the Design. [REVIEW] Ethics and Information Technology 9 (1):1-10.
    It is a truism that the design and deployment of information and communication technologies is vital to everyday life, the conduct of work and to social order. But how are individual, organisational and societal choices made? What might it mean to invoke a politics and an ethics of information technology design and use? This editorial paper situates these questions within the trajectory of preoccupations and approaches to the design and deployment of information technology since computerisation began in the 1940s. Focusing (...)
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  28. Gillian Brock (1998). Morally Important Needs. Philosophia 26 (1-2):165-178.
    Frankfurt argues that there are two categories of needs that are at least prima facie morally important (relative to other claims). In this paper I examine Frankfurt's suggestion that two categories of needs, namely, nonvolitional and constrained volitional needs, are eligible for (at least prima facie) moral importance. I show both these categories to be defective because they do not necessarily meet Frankfurt's own criteria for what makes a need morally important. I suggest a further category of needs as being (...)
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  29. Thom Brooks (2008). A Two-Tiered Reparations Theory: A Reply to Wenar. Journal of Social Philosophy 39 (4):666-669.
    This paper argues that Leif Wenar's theory of reparations is not purely forward-looking and that backward-looking considerations play an important role: if there had never been a past injustice, then reparations for the future cannot be acceptable. Past injustice compose the first part of a two-tiered theory of reparations. We must first discover a past injustice has taken place: reparations are for the repair of previous damage. However, for Wenar, not all past injustices warrant reparations. Once we have first passed (...)
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  30. D. G. Brown (2012). Mill's Justice and Political Liberalism. In Leonard Kahn (ed.), Mill on Justice. Palgrave Macmillan 135.
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  31. Kimberley Brownlee & Adam Cureton (eds.) (2009). Disability and Disadvantage. Oxford University Press.
    Introduction ADAM CURETON AND KIMBERLEY BROWNLEE Disability and disadvantage are interrelated topics that raise important and sometimes overlooked issues in ...
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  32. Emanuela Ceva (2016). Interactive Justice: A Proceduralist Approach to Value Conflict in Politics. Routledge.
    Contemporary societies are riddled with moral disputes caused by conflicts between value claims competing for the regulation of matters of public concern. This familiar state of affairs is relevant for one of the most important debates within liberal political thought: should institutions seek to realize justice or peace? Justice-driven philosophers characterize the normative conditions for the resolution of value conflicts through the establishment of a moral consensus on an order of priority between competing value claims. Peace-driven philosophers have concentrated, perhaps (...)
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  33. Emanuela Ceva (2012). Beyond Legitimacy. Can Proceduralism Say Anything Relevant About Justice? Critical Review of International Social and Political Philosophy 15 (2):183-200.
    Whilst legitimacy is often thought to concern the processes through which coercive decisions are made in society, justice has been standardly viewed as a ‘substantial’ matter concerning the moral justification of the terms of social cooperation. Accordingly, theorization about procedures may seem appropriate for the former but not for the latter. To defend proceduralism as a relevant approach to justice, I distinguish three questions: (1) Who is entitled to exercise coercive power? (2) On what terms should the participants to a (...)
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  34. Emanuela Ceva (2010). Come dovrebbe rispondere una teoria della giustizia ai conflitti di valori? Alcune considerazioni meta-teoriche. Rivista di Filosofia 101 (1):81-97.
    L’oggetto di questo studio è il tipo di contributo che le teorizzazioni filosofiche sulla giustizia possono dare in risposta ai conflitti di valori in politica, perseguendo la risoluzione o la gestione di questi ultimi, e le implicazioni che la scelta di una di queste strade può avere sulla struttura della teoria stessa.
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  35. Emanuela Ceva (2010). Anything goes? La giustizia procedurale e il disaccordo morale. Philosophy and Public Issues - Filosofia E Questioni Pubbliche 1:69-85.
    Questo articolo offre una difesa dell'approccio procedurale alla giustizia rispetto alle critiche che ne evidenziano l'indeterminatezza normativa. A questo fine, l'articolo inizia con la presentazione di un modello di proceduralismo capace di rivelare la specificità di questo approccio alla giustizia rispetto alle alternative orientate agli esiti. La difesa di questo modello di proceduralismo si avvale di due strumenti che, all’interno del pensiero democratico liberale, sono stati invocati spesso quali canali di contestazione degli esiti politici e legali: la disobbedienza civile e (...)
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  36. Emanuela Ceva & Enzo Rossi (eds.) (2012). Justice, Legitimacy, and Diversity: Political Authority Between Realism and Moralism. Routledge.
    Most contemporary political philosophers take justice—rather than legitimacy—to be the fundamental virtue of political institutions vis-à-vis the challenges of ethical diversity. Justice-driven theorists are primarily concerned with finding mutually acceptable terms to arbitrate the claims of conflicting individuals and groups. Legitimacy-driven theorists, instead, focus on the conditions under which those exercising political authority on an ethically heterogeneous polity are entitled to do so. But what difference would it make to the management of ethical diversity in liberal democratic societies if legitimacy (...)
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  37. Claudio Corradetti (forthcoming). Italian Translation and Preface to J.Bohman - Public Deliberation, Pluralism, Complexity and Democracy, MIT Press, Boston: Mass 1996. Ssrn.
    Presentazione del curatore italiano (C.Corradetti): È possibile conciliare il pluralismo culturale con la dimensione pubblica della deliberazione? Partendo dall’analisi critica di Rawls e Habermas, James Bohman offre una risposta innovativa alla questione dell’accordo democratico. In tale proposta, parallelamente al rigetto di soluzioni meramente strategiche, viene riabilitata la nozione di compromesso morale nel quadro di un accordo normativo. Mantenendo fede ad una prospettiva composta da elementi normativi e fattuali, l’autore si propone di ampliare le opportunità democratiche nella riconciliazione tra conflitti culturali (...)
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  38. Claudio Corradetti (2013). Philosophical Issues in Transitional Justice Theory: A (Provisional) Balance. Politica E Societa' (2):185-220.
  39. Claudio Corradetti (2011). Transitional Justice and the Truth-Constraints of the Public Sphere. Philosophy and Social Criticism 38 (7):685-700.
    In this article I present some implications for a concept of transitional justice through the comparison of two approaches: retributive vs. restorative theories. Notwithstanding their profound differences in perspective, both models are grounded upon a strong notion of the public sphere. Accordingly, after showing why neither of the two approaches exhausts the problems of transitional justice, I will demonstrate how a ‘complete’ justification requires a certain view of public reason based upon rights as truth-constraints of the public sphere.
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  40. Adam Cureton (2008). A Rawlsian Perspective on Justice for the Disabled. Essays in Philosophy 9 (1).
    I aim to identify and describe some basic elements of a Rawlsian approach that may help us to think conscientiously about how, from the standpoint of justice, we should treat the disabled. Rawls has been criticized for largely ignoring issues of this sort. These criticisms lose their appeal, I suggest, when we distinguish between a Rawlsian standpoint and the limited project Rawls mainly undertakes in A Theory of Justice. There his explicit aim is to find principles of justice, which are (...)
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  41. Jovana Davidovic (forthcoming). Should the Changing Character of War Affect Our Theories of War? Ethical Theory and Moral Practice:1-16.
    War has changed so much that it barely resembles the paradigmatic cases of armed conflict that just war theories and international humanitarian law seemed to have had in mind even a few decades ago. The changing character of war includes not only the use of new technology such as drones, but probably more problematically the changing temporal and spatial scope of war and the changing character of actors in war. These changes give rise to worries about what counts as war (...)
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  42. Jovana Davidovic (2012). International Rule-of-Law and Killing in War. Social Theory and Practice 38 (3):531-553.
    In this paper, I suggest that for some proposed solutions to global justice problems, incompatibility with the necessary features of international law is a reason to reject them. I illustrate this by discussing the problem raised by the case of unjust combatants, that is, combatants lacking a just cause for war. I argue that the principle of inequality of combatants, which suggests that we ought to prohibit those without a just cause for war from fighting, is not only a bad (...)
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  43. Giovanni De Grandis (2013). A Starting Point for a Practical and Methodological Discussion. [REVIEW] (Ibidem) le Letture di Planum. The Journal of Urbanism (1):34-47.
    The paper is a critical discussion of Susan Fainstein's "The Just City". The review points out some weaknesses of Fainstein's three-dimensional account of justice, because the dimension of equity dominates over those of democracy and diversity. Moreover, the reasons for focusing on the just city instead of the good city are questioned. The review discusses two further important issues emerging from Fainstein's book: 1) the ethos of planners and, more generally, the role of experts in policy making; 2) the use (...)
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  44. 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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  45. Nythamar De Oliveira (2000). Critique of Public Reason Revisited: Kant as Arbiter Between Rawls and Habermas. Veritas: Revista de Filosofia da PUCRS 45 (4):583-606.
  46. Geert Demuijnck (2006). Les Libertariens de Gauche Et la Question de L’Héritage. Raisons Politiques 23 23:127-143.
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  47. Geert Demuijnck (2005). Poverty as a Human Rights Violation and the Limits of Nationalism. In Andreas Follesdal & Thomas Pogge (eds.), Real World Justice. Grounds, Principles, Human Rights, and Social Institutions. Springer
  48. Geert Demuijnck (2000). Social Justice in Between Collective Egoism and Genuine Solidarity: Moral Obligations with Regard to the Common Good in Developing Countries. Boletin de Estudios Economicos 55:349-365.
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  49. Geert Demuijnck (1999). Les Conceptions de l'Équité Dans la Théorie Économique Et la Philosophie Politique. In J.-M. Monnier (ed.), Dynamiques économiques de l'équité. Economica
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  50. Geert Demuijnck (1997). Equity or Rationality? The Puzzle of Ultimatum Bargaining Behaviour. In Actes des XVIIèmes Journées d’Economie Sociale.
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