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  1. Aulis Aarnio & Aleksander Peczenik (1995). Suum Cuique Tribuere. Some Reflections on Law, Freedom and Justice. Ratio Juris 8 (2):142-179.
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  2. Dag G. Aasland (2007). The Exteriority of Ethics in Management and its Transition Into Justice: A Levinasian Approach to Ethics in Business. Business Ethics 16 (3):220–226.
    Levinas did not present any new ethical theories; he did not even give any normative recommendations. But his phenomenological investigations help us to understand how the idea of ethics emerges and how we try to cope with it. The purpose of this paper is to suggest some implications from a reading of Levinas on how ethical challenges are handled within a management perspective. The paper claims that management, both in theory and in practice, is necessarily egocentric and thus ethically biased. (...)
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  3. Kathleen Knight Abowitz (2010). Qualifying My Faith in the Common School Ideal: A Normative Framework for Democratic Justice. Educational Theory 60 (6):683-702.
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  4. Kathleen Knight Abowitz (2001). Charter Schooling and Social Justice. Educational Theory 51 (2):151-170.
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  5. Matthew Abraham (2001). What Is Complexity Science? Toward the End of Ethics and Law Parading as Justice. Emergence 3 (1):169-184.
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  6. Natalie Abrams (1979). Justice in Fetal Experimentation. Journal of Value Inquiry 13 (2):103-113.
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  7. Brooke A. Ackerly (2009). Feminist Theory, Global Gender Justice, and the Evaluation of Grant Making. Philosophical Topics 37 (2):179-198.
    In activist circles feminist political thought is often viewed as abstract because it does not help activists make the kinds of arguments that are generally effective with donors and policy makers. The feminist political philosopher's focus on how we know and what counts as knowledge is a large step away from the terrain in which activists make their arguments to donors. Yet, philosophical reflection on the relations between power and knowledge can make a significant contribution to women's human rights work (...)
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  8. Bruce Ackerman (1997). Temporal Horizons of Justice. Journal of Philosophy 94 (6):299-317.
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  9. Bruce Ackerman (1997). Temporal Horizons of Justice. Journal of Philosophy 94 (6):299 - 317.
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  10. D. M. Ackermann (2000). The Moral Bond of Community: Justice and Discourse in Christian Morality, by Bernard V. Brady. Washington: Georgetown University Press,1998.192 Pp. Hb. 38.95. ISBN 0-87840-690-5. Pb. 13.25. ISBN 0-87840-691-. [REVIEW] Studies in Christian Ethics 13 (2):128-128.
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  11. Marilyn Adams (1976). ``Divine Justice, Divine Love, and the Life to Come&Quot. Crux 13:12--28.
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  12. Jacob Adler (1991). Book Review:Pardons: Justice, Mercy, and the Public Interest. Kathleen Dean Moore. [REVIEW] Ethics 101 (3):659-.
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  13. Mortimer Jerome Adler (1981/1984). Six Great Ideas: Truth, Goodness, Beauty, Liberty, Equality, Justice: Ideas We Judge by, Ideas We Act On. Collier Macmillan.
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  14. Ivo Aertsen (ed.) (2008). Restoring Justice After Large-Scale Violent Conflicts: Kosovo, Dr Congo and the Israeli-Palestinian Case. Willan.
    The Kosovo conflict -- The Israeli-Palestinian conflict -- The conflict in the Democratic Republic of Congo.
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  15. Alexander Afriat (2008). How Weyl Stumbled Across Electricity While Pursuing Mathematical Justice. Studies in History and Philosophy of Science Part B 40 (1):20-25.
    It is argued that Weyl’s theory of gravitation and electricity came out of ‘mathematical justice’: out of the equal rights direction and length. Such mathematical justice was manifestly at work in the context of discovery, and is enough (together with a couple of simple and natural operations) to derive all of source-free electromagnetism. Weyl’s repeated references to coordinates and gauge are taken to express equal treatment of direction and length.
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  16. Donald C. Ainslie (1995). The Problem of the National Self in Hume's Theory of Justice. Hume Studies 21 (2):289-313.
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  17. Oona Ajzenstat (2005). Levinas Versus Levinas: Hebrew, Greek, and Linguistic Justice. Philosophy and Rhetoric 38 (2):145-158.
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  18. Christopher Ake (1975). Justice as Equality. Philosophy and Public Affairs 5 (1):69-89.
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  19. Roberto Alejandro (1998). The Limits of Rawlsian Justice. Johns Hopkins University Press.
    The idea of fairness lies at the heart of the concept of justice proposed by political philosopher John Rawls, a concept that liberals have often invoked to defend the welfare state. In The Limits of Rawlsian Justice political theorist Roberto Alejandro challenges the assumptions that Rawls set out to defend his position. While other opponents of Rawls have attempted to offer an alternative to his concept of justice as fairness, Alejandro instead examines Rawls from within his own writings, testing Rawls's (...)
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  20. H. B. Alexander (1915). Justice and Progress. Journal of Philosophy, Psychology and Scientific Methods 12 (8):207-212.
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  21. Horace Gundry Alexander (1927). Justice Among Nations. Published by Leonard and Virginia Woolf at the Hogarth Press.
    FIRST MERTTENS LECTURE ON WAR AND PEACE JUSTICE AMONG NATIONS BY HORACE G. ALEXANDER, M. A. LECTURER ON INTERNATIONAL LAW AND POLITICS AT WOODBROOKE, SBLLY OAK, ...
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  22. J. McKenzie Alexander, Artificial Justice.
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  23. Jason Alexander & Brian Skyrms (1999). Bargaining with Neighbors: Is Justice Contagious? Journal of Philosophy 96 (11):588-598.
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  24. Larry Alexander (1993). Self-Defense, Justification and Excuse. Philosophy and Public Affairs 22 (1):53-66.
  25. Larry A. Alexander (1987). Causation and Corrective Justice: Does Tort Law Make Sense? Law and Philosophy 6 (1):1 - 23.
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  26. Larry Alexander & William Wang (1984). Natural Advantages and Contractual Justice. Law and Philosophy 3 (2):281 - 297.
    Anthony Kronman has argued that libertarians cannot distinguish non-arbitrarily between legitimate and illegitimate advantage-taking in contractual relations except by reference to a liberal, wealth-redistributive standard Kronman calls paretianism. We argue to the contrary that libertarians need not concede that any advantage-taking in contracts is legitimate and thus need not be liberal paretians with respect to advantage-taking.
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  27. Lucy Allais (2008). Wiping the Slate Clean: The Heart of Forgiveness. Philosophy and Public Affairs 36 (1):33–68.
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  28. D. J. Allan (1959). Aristotle's Dialogue on Justice Paul Moraux: A la Recherche de l'Aristote Perdu: Le Dialogue Sur la Justice. Pp. Xii+180. Louvain: Publications Universitaires, 1957. Paper, 150 B. Fr. [REVIEW] The Classical Review 9 (02):127-128.
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  29. James Allan (1992). Justice, Language and Hume. Hume Studies 18 (1):81-94.
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  30. Amy Allen (2008). Power and the Politics of Difference: Oppression, Empowerment, and Transnational Justice. Hypatia 23 (3):pp. 156-172.
    This paper examines Young’s conception of power, arguing that it is incomplete, in at least two ways. First, Young tends to equate the term power with the narrower notions of ‘oppression’ and ‘domination’. Thus, Young lacks a satisfactory analysis of individual and collective empowerment. Second, as Young herself admits, it is not obvious that her analysis of power can be useful in the context of thinking about transnational justice. Allen concludes by considering one way in which Young’s analysis of power (...)
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  31. Danielle Allen (2004). ANTIPHON M. Gagarin: Antiphon the Athenian. Oratory, Law, and Justice in the Age of the Sophists . Pp. Xi + 222. Austin: University of Texas Press, 2002. Cased, $40. ISBN: 0-292-72841-7. A. Hourcade: Antiphon d'Athènes. Une Pensée de l'Individu . Pp. 182. Paris: Editions OUSIA, 2001. Paper. ISBN: 2-87060-091-. [REVIEW] The Classical Review 54 (02):310-.
  32. Derek P. H. Allen (1984). Marx and Justice: The Radical Critique of Liberalism Allen Buchanan Totowa, NJ: Rowman and Littlefield, 1982. Pp. Vii, 206. $23.50. [REVIEW] Dialogue 23 (02):343-345.
  33. Jeffner Allen (1984). Women and Food. Journal of Social Philosophy 15 (2):34-41.
  34. Jonathan Allen (1998). The Situated Critic or the Loyal Critic? Rorty and Walzer on Social Criticism. Philosophy and Social Criticism 24 (6):25-46.
    This article addresses the question whether the model of social criticism as 'connected' or 'loyal' which is advanced by Richard Rorty and Michael Walzer offers an adequate picture of social criticism. Two claims are made. First, it is suggested that loyalty is an internally conflicted concept, with three components: a recognition of situatedness in a particular relationship; an affirmation of that relationship by the loyal agent; a set of values or local principles. Where the third component is prominent, loyalty is (...)
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  35. R. E. Allen (1972). Law and Justice in Plato's Crito. Journal of Philosophy 64 (18):557-567.
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  36. Peter Allmark (2011). 'I Didn't Ask for This': Justice Versus Illness. Nursing Philosophy 12 (1):1-3.
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  37. David Alm (2011). Equality and Comparative Justice. Inquiry 53 (4):309-325.
    In this paper I criticize the standard argument for deontological egalitarianism, understood as the thesis that there is a moral claim to have an equal share of well-being or whatever other good counts. That argument is based on the idea that equals should be treated equally. I connect the debate over egalitarianism with that over comparative justice. A common theme is a general skepticism against comparative claims. I argue (i) that there can be no claim to equality based simply on (...)
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  38. J. E. J. Altham (1982). Law, Legislation and Liberty By F. A. Hayek London: Routledge and Kegan Paul, 1973, Vol. 1 Rules and Order, Ix+184 Pp.; 1976, Vol. 2 The Mirage of Social Justice, Xiv+195 Pp.; 1979, Vol. 3 The Political Order of a Free People, Xv+244 Pp. [REVIEW] Philosophy 57 (220):274-.
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  39. Allen Andrew A. Alvarez (2007). Threshold Considerations in Fair Allocation of Health Resources: Justice Beyond Scarcity. Bioethics 21 (8):426–438.
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  40. Robert Amdur (1979). Compensatory Justice: The Question of Costs. Political Theory 7 (2):229-244.
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  41. Elizabeth Anderson (2012). Epistemic Justice as a Virtue of Social Institutions. Social Epistemology 26 (2):163-173.
    In Epistemic injustice, Miranda Fricker makes a tremendous contribution to theorizing the intersection of social epistemology with theories of justice. Theories of justice often take as their object of assessment either interpersonal transactions (specific exchanges between persons) or particular institutions. They may also take a more comprehensive perspective in assessing systems of institutions. This systemic perspective may enable control of the cumulative effects of millions of individual transactions that cannot be controlled at the individual or institutional levels. This is true (...)
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  42. Elizabeth Anderson (2010). The Fundamental Disagreement Between Luck Egalitarians and Relational Egalitarians. In Colin M. Macleod (ed.), Justice and Equality. University of Calgary Press.
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  43. Joshua Anderson (2012). Sen and the Bhagavad Gita: Lessons for a Theory of Justice. Asian Philosophy 22 (1):63-74.
    In The Idea of Justice, Amartya Sen, among other things, discusses certain qualities any adequate theory of justice ought to incorporate. Two important qualities a theory of justice should account for are impartiality/objectivity and sensitivity to consequences. In order to motivate his discussion of sensitivity to consequences, Sen discusses the debate between Krishna and Arjuna from the religio-philosophical Hindu text the Bhagavad Gita. According to Sen, Arjuna represents a sensitivity to consequences while Krishna is an archetypal deontologist. In this paper (...)
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  44. Pamela Sue Anderson (ed.) (2010). New Topics in Feminist Philosophy of Religion: Resistance, Religion and Ethical-Political Relations.
  45. Erik Angner (2004). Revisiting Rawls:A Theory of Justice in the Light of Levi's Theory of Decision. Theoria 70 (1):3-21.
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  46. Julia Annas (1982). Kent F. Moors: Glaucon and Adeimantus on Justice: The Structure of Argument in Book 2 of Plato's Republic. Pp. X + 145. Washington, DC.: University Press of America, 1981. $20 (Paper, $10.). [REVIEW] The Classical Review 32 (02):283-284.
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  47. Fionnuala Ní Aoláin (2008). Expanding the Boundaries of Transitional Justice. Ethics and International Affairs 22 (2):213–222.
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  48. F. Appel (1990). Book Reviews : Alasdair MacIntyre, Whose Justice? Which Rationality? University of Notre Dame Press, Notre Dame, Indiana, 1988. Pp. 410, $22.95. [REVIEW] Philosophy of the Social Sciences 20 (1):135-138.
  49. Barbara Applebaum (2007). White Complicity and Social Justice Education: Can One Be Culpable Without Being Liable? Educational Theory 57 (4):453-467.
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  50. Barbara Applebaum (2005). In the Name of Morality: Moral Responsibility, Whiteness and Social Justice Education. Journal of Moral Education 34 (3):277-290.
    This paper argues that the ?traditional conception of moral responsibility? authorizes and supports denials of white complicity. First, what is meant by the ?traditional conception of moral responsibility? is delineated and the enabling and disenabling characteristics of this view are highlighted. Then, three seemingly good, antiracist discourses that white students often engage in are discussed ? the discourse of colour?blindness, the discourse of meritocracy and the discourse of individual choice ? and analysed to show how they are all grounded in (...)
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  51. Barbara Applebaum (2004). Social Justice Education, Moral Agency, and the Subject of Resistance. Educational Theory 54 (1):1-1.
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  52. Barbara Applebaum (2003). Social Justice, Democratic Education and the Silencing of Words That Wound. Journal of Moral Education 32 (2):151-162.
    Classrooms and schools represent a "culture of power" to the extent that they mirror unjust social relations that exist in the larger society. Progressive educators committed to social justice seek to disrupt those social relations in the classroom that function to silence marginalised students, but neutralising those who attempt to reassert power is problematic. This paper investigates the questions: is it ever justified to use power to interrupt power? Does all silencing subjugate? Arguments for and against the censorship of teachers (...)
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  53. R. Scott Appleby (2004). “In Truth, Justice, Charity, and Liberty”. Journal of Catholic Social Thought 1 (1):35-48.
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  54. Kiarash Aramesh (2008). Justice as a Principle of Islamic Bioethics. American Journal of Bioethics 8 (10):26 – 27.
  55. Rodolfo Arango (2003). Basic Social Rights, Constitutional Justice, and Democracy. Ratio Juris 16 (2):141-154.
  56. David Archard (2002). Membership and Justice. Theoria 49 (99):7-25.
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  57. David Archard, Justice.
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  58. David Archard & Colin M. [eds] Macleod (eds.) (2002). The Moral and Political Status of Children. OUP Oxford.
    The book contains contributions from thirteen distinguished moral and political philosophers on the subject of children. These are new essays and are devoted to a subject that until recently has not been extensively discussed by philosophers. Too often philosophers restrict themselves to the consideration only of the relations between adults. Yet the topic of children is an important one for moral and political philosophy. Recent years have seen an increased concern with the needs and interests of young people. The United (...)
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  59. Cheryl Armon (1988). The Place of the Good in a Justice Reasoning Approach to Moral Education. Journal of Moral Education 17 (3):220-229.
    Abstract Relying on developmental studies of reasoning about the good life, a model of moral education that integrates the good and the right is put forth. It is claimed that while Kohlberg's justice reasoning provides a justifiable aim for such curricula, how individuals attribute value will also significantly affect their moral actions. The notion of a ?critical period? for moral education during adolescence is also presented.
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  60. Chris Armstrong (2008). Collapsing Categories: Fraser on Economy, Culture and Justice. Philosophy and Social Criticism 34 (4):409-425.
    This article examines Nancy Fraser's attempt to repair the apparent schism between economic and cultural struggles for justice. Fraser has argued that the only analysis equipped to theorize the relationship between economic and cultural injustices is a `perspectival dualist' one, which treats the two forms of injustice as analytically separate and irreducible, at the same time as providing tools for theorizing potential harmonies between the claims of groups agitating for economic and cultural justice. Fraser's contribution has been hugely influential, but (...)
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  61. John M. Armstrong (1997). Epicurean Justice. Phronesis 42 (3):324-334.
    Epicurus is one of the first social contract theorists, holding that justice is an agreement neither to harm nor be harmed. He also says that living justly is necessary and sufficient for living pleasantly, which is the Epicurean goal. Some say that there are two accounts of justice in Epicurus -- one as a personal virtue, the other as a virtue of institutions. I argue that the personal virtue derives from compliance with just social institutions, and so we need to (...)
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  62. I. Arnaoutoglou (1997). Review. Greek Law in its Political Setting: Justifications Not Justice. L Foxhall & ADE Lewis. The Classical Review 47 (2):382-384.
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  63. 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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  64. Richard Arneson, Introduction to Rawls on Justice and Rawls on Utilitarianism.
    According to Rawls, the principles of justice are principles that determine a fair resolution of conflicts of interest among persons in a society. “A set of principles is required for choosing among the various social arrangements which determine this division of advantages and for underwriting an agreement on the proper distributive shares” (p. 4). Different interpretations or conceptions of justice fill out this core concept; a theory of justice seeks a best conception. Justice takes priority over other normative claims—as Rawls (...)
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  65. Richard Arneson, Justice and Human Good Philosophy 224 Gerald Doppelt and Richard Arneson Spring, 2002 Wednesdays 2:30-5:20 in the Phil Dept Seminar Room, Hss 7077. [REVIEW]
    Contemporary theories of justice frequently suppose that a legitimate state does not coerce people to comply with values or principles that they could reasonably reject. This ideal of legitimacy is thought to imply neutrality on the good: The State should not coerce people to comply with controversial conceptions of the good (which people could reasonably reject). As Ronald Dworkin puts the point, the government's policies should “be neutral on the question of the good life, or of what gives value to (...)
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  66. Richard Arneson (2010). Democratic Equality and Relating as Equals. In Colin M. Macleod (ed.), Justice and Equality. University of Calgary Press.
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  67. Richard Arneson (2008). Justice is Not Equality. Ratio 21 (4):371-391.
    This essay disputes G. A. Cohen's claim that John Rawls's argument for the difference principle involves an argument from moral arbitrariness to equality and then an illicit move away from equality. Moreover, the claim that an argument from moral arbitrariness establishes equality as the essential distributive justice ideal is found wanting.
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  68. Richard Arneson (2007). Does Social Justice Matter? Brian Barry's Applied Political Philosophy. Ethics 117 (3):391-412.
    Applied analytical political philosophy has not been a thriving enterprise in the United States in recent years. Certainly it has made little discernible impact on public culture. Political philosophers absorb topics and ideas from the Zeitgeist, but it shows little inclination to return the favor. After the publication of his monumental work A Theory of Justice back in 1971, John Rawls became a deservedly famous intellectual, but who has ever heard political critics or commentators refer to the difference principle or (...)
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  69. Richard Arneson (2002). Why Justice Requires Transfers to Offset Income and Wealth Inequalities. Social Philosophy and Policy 19 (1):172-200.
    If an array of goods is for sale on a market, one’s wealth, the tradeable resources one owns, determines what one can purchase from this array. One’s income is the increment in wealth one acquires over a given period of time. In any society, we observe some people having more wealth and income, some less. At any given time, in some societies average wealth is greater than in others. Across time, we can observe societies becoming richer or poorer and showing (...)
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  70. Richard Arneson (2000). Welfare Should Be the Currency of Justice. Canadian Journal of Philosophy 30 (4):497-524.
    Some theories of justice hold that individuals placed in fortunate circumstances through no merit or choice of their own are morally obligated to aid individuals placed in unfortunate circumstances through no fault or choice of their own. In these theories what are usually regarded as obligations of benevolence are reinterpreted as strict obligations of justice. A closely related view is that the institutions of a society should be arranged in a way that gives priority to helping people placed in unfortunate (...)
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  71. Richard Arneson (1985). Book Review:Happiness, Justice and Freedom: The Moral and Political Philosophy of John Stuart Mill. Fred R. Berger; Paternalism. John Kleinig. [REVIEW] Ethics 95 (4):954-.
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  72. Richard J. Arneson, Feminism and Family Justice.
    In families in the U.S. headed by a man and woman living as husband and wife, men do more paid labor, on the average, and less of the unpaid labor in the home than women do. Husbands earn more income than wives, and are paid at higher rates. Moreover, husbands on the average contribute fewer hours of paid and unpaid labor combined than do their wives. The overall picture is that women's labor force participation has risen steadily for several decades, (...)
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  73. Richard J. Arneson (1997). The Priority of the Right Over the Good Rides Again:A Treatise on Social Justice, Vol. 2, Justice as Impartiality. Brian Barry. Ethics 108 (1):169-.
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  74. Christopher Arnold (1980). Corrective Justice. Ethics 90 (2):180-190.
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  75. N. Scott Arnold (2000). Free Markets and Social Justice, Cass Sunstein. Oxford University Press, 1997, VI + 405 Pages. [REVIEW] Economics and Philosophy 16 (2):333-378.
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  76. N. Scott Arnold (1998). Affirmative Action and the Demands of Justice. Social Philosophy and Policy 15 (02):133-.
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  77. Christian Arnsperger (1997). Action Responsabilité Et Justice. Revue Philosophique De Louvain 95 (3):484-516.
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  78. Stephen Arons (1984). Playing Ball with the Rodriguez Court: Three Strikes and You're Out - Comments on Kenneth A. Strike's “Fiscal Justice and Judicial Sovereignty”. Educational Theory 34 (1):23-27.
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  79. Bruce A. Arrigo (2011). The Ethics of Total Confinement: A Critique of Madness, Citizenship, and Social Justice. Oxford University Press.
    In three parts, this volume in the AP-LS series explores the phenomena of captivity and risk management, guided and informed by the theory, method, and policy ...
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  80. Kenneth J. Arrow (1978). Nozick's Entitlement Theory of Justice. Philosophia 7 (2):265-279.
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  81. John Arthur & William Shaw (eds.) (1979). Justice and Economic Distribution (2nd). Prentice-Hall.
  82. Richard E. Ashcroft (2004). From Public Interest to Political Justice. Cambridge Quarterly of Healthcare Ethics 13 (01).
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  83. Laurence Ashworth & Clinton Free (2006). Marketing Dataveillance and Digital Privacy: Using Theories of Justice to Understand Consumers' Online Privacy Concerns. Journal of Business Ethics 67 (2):107 - 123.
    Technology used in online marketing has advanced to a state where collection, enhancement and aggregation of information are instantaneous. This proliferation of customer information focused technology brings with it a host of issues surrounding customer privacy. This article makes two key contributions to the debate concerning digital privacy. First, we use theories of justice to help understand the way consumers conceive of, and react to, privacy concerns. Specifically, it is argued that an important component of consumers’ privacy concerns relates to (...)
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  84. E. M. Atkins (1990). 'Domina Et Regina Virtutum': Justice and Societas in De Officiis. Phronesis 35 (1):258-289.
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  85. Robin Attfield (2010). Ecological Issues of Justice. Journal of Global Ethics 5 (2):147-154.
    In the first part of this article the author explores the implications for justice of the wider range of parties holding moral standing that environmental ethics has recently disclosed. These implications concern the equitable treatment of future generations and nonhuman creatures, and are relevant both to policies, such as approaches to global warming, and procedures, which may need to be revised to give an equitable voice to unrepresented interests. Later the author considers some radical implications of regarding humanity as stewards (...)
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  86. Robin Attfield (1977). Racialism, Justice, and Teleology. Ethics 87 (2):186-188.
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  87. Daniel Augenstein (2010). Tolerance and Liberal Justice. Ratio Juris 23 (4):437-459.
    Tolerance, the mere “putting up” with disapproved behaviour and practices, is often considered a too negative and passive engagement with difference in the liberal constitutional state. In response, liberal thinkers have either discarded tolerance, or assimilated it to the moral and legal precepts of liberal justice. In contradistinction to these approaches I argue that there is something distinctive and valuable about tolerance that should not be undermined by more ambitious, rights-based models of social cooperation. I develop a conception of tolerance (...)
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  88. V. L. Austin (2010). Book Review: Philomena Cullen, Bernard Hoose and Gerard Mannion (Eds.), Catholic Social Justice: Theological and Practical Explorations (London: T & T Clark, 2007). Xx + 250 Pp. 18.99 (Pb), ISBN 978-0-567-04542-. [REVIEW] Studies in Christian Ethics 23 (1):87-90.
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  89. Mitch Avila (2004). Justice, Care, and Ideology in Guess Who's Coming to Dinner. Teaching Philosophy 27 (3):201-220.
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  90. Vladimir Avtonomov (2006). Balancing State, Market and Social Justice: Russian Experiences and Lessons to Learn. Journal of Business Ethics 66 (1):3 - 9.
    This article deals with the relations in the triangle state–society–business in modern Russia. It is shown against Russian historical background, that the absolutist state in this country could never be identified with the society and these relations were shaped under its strong domination. The ethics of rule-following characteristic for market economy in general did not develop in Russia. The breakdown of communist Russia and market reforms proceeding since 1992 did not change this situation significantly. The period of political alliance between (...)
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  91. J. Azetsop (2010). Social Justice Approach to Road Safety in Kenya: Addressing the Uneven Distribution of Road Traffic Injuries and Deaths Across Population Groups. Public Health Ethics 3 (2):115-127.
    Road traffic injury and deaths (RTID) are an important public health problem in Kenya, primarily affecting uneducated and disenfranchised people from lower socioeconomic groups. Studies conducted by Kenyan experts from police reports and surveys have shown that pedestrian and driver behaviors are the most important proximal causes of crashes, signifying that the occurrence of crashes results directly from human action. However, behaviors and risk factors do not fully explain the magnitude of RTID neither does it account for socioeconomic gradient in (...)
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  92. Jacquineau Azétsop & Stuart Rennie (2010). Principlism, Medical Individualism, and Health Promotion in Resource-Poor Countries: Can Autonomy-Based Bioethics Promote Social Justice and Population Health? Philosophy, Ethics, and Humanities in Medicine 5 (1):1-10.
    Through its adoption of the biomedical model of disease which promotes medical individualism and its reliance on the individual-based anthropology, mainstream bioethics has predominantly focused on respect for autonomy in the clinical setting and respect for person in the research site, emphasizing self-determination and freedom of choice. However, the emphasis on the individual has often led to moral vacuum, exaggeration of human agency, and a thin (liberal?) conception of justice. Applied to resource-poor countries and communities within developed countries, autonomy-based bioethics (...)
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  93. Albena Azmanova (2010). Capitalism Reorganized: Social Justice After Neo-Liberalism. Constellations 17 (3):390-406.
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  94. Judith F. Baca (2005). The Human Story at the Intersection of Ethics, Aesthetics and Social Justice. Journal of Moral Education 34 (2):153-169.
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  95. Ralf M. Bader & John Meadowcroft (eds.) (2011). The Cambridge Companion to Nozick's Anarchy, State, and Utopia. Cambridge University Press.
    Machine generated contents note: Introduction Ralf M. Bader and John Meadowcroft; Part I. Morality: 1. Side constraints, Lockean individual rights, and the moral basis of libertarianism Richard Arneson; 2. Are deontological constraints irrational? Michael Otsuka; 3. What we learn from the experience machine Fred Feldman; Part II. Anarchy: 4. Nozickian arguments for the more-than-minimal state Eric Mack; 5. Explanation, justification, and emergent properties - an essay on Nozickian metatheory Gerald Gaus; Part III. State: 6. The right to distribute David Schmidtz; (...)
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  96. Veit Bader (1995). Citizenship and Exclusion: Radical Democracy, Community, and Justice. Or, What is Wrong with Communitarianism? Political Theory 23 (2):211-246.
  97. Neera Kapur Badhwar (1993). The Circumstances of Justice: Pluralism, Community, and Friendship. Journal of Political Philosophy 1 (3):250–276.
    Liberal political theory sees justice as the "first virtue" of a good society, the virtue that guides individuals' conceptions of their own good, and protects the equal liberty of all to pursue their ends, so long as these ends and pursuits are just. But ever since Marx's declaration that "liberty as a right of man is not founded upon the relations between man and man, but rather upon the separation of man from man...,"i liberal society has been frequently criticized for (...)
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  98. Amy R. Baehr (2010). Toward a Humanist Justice. Social Theory and Practice 36 (3):525-533.
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  99. Carla Bagnoli (2006). Review of Virginia Held, The Ethics of Care: Personal, Political, Global. [REVIEW] Notre Dame Philosophical Reviews 2006 (6).
  100. Annette Baier (2010). The Cautious Jealous Virtue: Hume on Justice and Other Virtues. Harvard University Press.
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