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Justice

Edited by Christian Barry (Australian National University)
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Subcategories:History/traditions: Justice
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  1. S. C. A. (1974). The Liberal Theory of Justice. Review of Metaphysics 28 (1):116-117.
  2. S. C. A. (1973). Without Guilt and Justice. Review of Metaphysics 27 (2):395-396.
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  3. 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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  4. J. Aaron (2006). Constructing Justice for Existing Practice: Rawls and the Status Quo. Philosophy and Public Affairs 33:281 - 316.
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  5. 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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  6. Ruth Abbey (2007). Back Toward a Comprehensive Liberalism? Justice as Fairness, Gender, and Families. Political Theory 35 (1):5 - 28.
    This article examines the attempts by John Rawls in the works published after "Political Liberalism" to engage with some of the feminist responses to his work. Rawls goes a long way toward addressing some of the major feminist-liberal concerns. Yet this has the unintended consequence of pushing justice as fairness in the direction of a more comprehensive, rather than a strictly political, form of liberalism. This does not seem to be a problem peculiar to Rawls: rather, any form of liberalism (...)
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  7. 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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  8. Kathleen Knight Abowitz (2001). Charter Schooling and Social Justice. Educational Theory 51 (2):151-170.
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  9. 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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  10. Natalie Abrams (1979). Justice in Fetal Experimentation. Journal of Value Inquiry 13 (2):103-113.
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  11. 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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  12. Bruce Ackerman (1997). Temporal Horizons of Justice. Journal of Philosophy 94 (6):299-317.
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  13. Bruce Ackerman (1997). Temporal Horizons of Justice. Journal of Philosophy 94 (6):299 - 317.
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  14. Bruce Ackerman (1980). Social Justice in the Liberal State. Yale University Press.
    Offers a compelling vision of how to achieve and conduct a liberal but democratic society through the ideal of Neutrality--between people and ideas of the good--and using the tool of Neutral dialogue.
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  15. 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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  16. Marilyn Adams (1976). ``Divine Justice, Divine Love, and the Life to Come&Quot. Crux 13:12--28.
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  17. Jacob Adler (1991). Book Review:Pardons: Justice, Mercy, and the Public Interest. Kathleen Dean Moore. [REVIEW] Ethics 101 (3):659-.
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  18. 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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  19. 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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  20. Donald C. Ainslie (1995). The Problem of the National Self in Hume's Theory of Justice. Hume Studies 21 (2):289-313.
  21. Oona Ajzenstat (2005). Levinas Versus Levinas: Hebrew, Greek, and Linguistic Justice. Philosophy and Rhetoric 38 (2):145-158.
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  22. Christopher Ake (1975). Justice as Equality. Philosophy and Public Affairs 5 (1):69-89.
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  23. 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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  24. H. B. Alexander (1915). Justice and Progress. Journal of Philosophy, Psychology and Scientific Methods 12 (8):207-212.
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  25. 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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  26. J. McKenzie Alexander, Artificial Justice.
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  27. Jason Alexander & Brian Skyrms (1999). Bargaining with Neighbors: Is Justice Contagious? Journal of Philosophy 96 (11):588-598.
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  28. Larry Alexander (1993). Self-Defense, Justification and Excuse. Philosophy and Public Affairs 22 (1):53-66.
  29. Larry A. Alexander (1987). Causation and Corrective Justice: Does Tort Law Make Sense? [REVIEW] Law and Philosophy 6 (1):1 - 23.
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  30. 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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  31. Lucy Allais (2008). Wiping the Slate Clean: The Heart of Forgiveness. Philosophy and Public Affairs 36 (1):33–68.
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  32. 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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  33. James Allan (1992). Justice, Language and Hume. Hume Studies 18 (1):81-94.
  34. 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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  35. 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-.
  36. 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.
  37. Jeffner Allen (1984). Women and Food. Journal of Social Philosophy 15 (2):34-41.
  38. 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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  39. R. E. Allen (1972). Law and Justice in Plato's Crito. Journal of Philosophy 64 (18):557-567.
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  40. Peter Allmark (2011). 'I Didn't Ask for This': Justice Versus Illness. Nursing Philosophy 12 (1):1-3.
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  41. 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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  42. 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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  43. 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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  44. Robert Amdur (1979). Compensatory Justice: The Question of Costs. Political Theory 7 (2):229-244.
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  45. Berkeley an Abstraction & Daniel E. Flage (1986). Marx, Justice, and the Dialectic Method, PHILIP J. KAIN Allen Wood has Argued That for Marx the Concept of Justice Belonging to Any Society Grows Out of That Society's Mode of Production in Such a Way That Each Social Epoch Can Be Judged by its Own Standards Alone, and, in Wood's View, Capitalism is Perfectly Just, for Marx. Others, Like ZI Hu. New Scholasticism 60 (4).
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  46. 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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  47. Elizabeth Anderson (2010). The Fundamental Disagreement Between Luck Egalitarians and Relational Egalitarians. In Colin M. Macleod (ed.), Justice and Equality. University of Calgary Press. 1-23.
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  48. 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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  49. Pamela Sue Anderson (ed.) (2010). New Topics in Feminist Philosophy of Religion: Resistance, Religion and Ethical-Political Relations.
  50. 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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