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  1. Chris Armstrong (2009). Global Egalitarianism. Philosophy Compass 4 (1):155-171.
    To whom is egalitarian justice owed? Our fellow citizens, or all of humankind? If the latter, what form might a global brand of egalitarianism take? This paper examines some recent debates about the justification, and content, of global egalitarian justice. It provides an account of some keenly argued controversies about the scope of egalitarian justice, between those who would restrict it to the level of the state and those who would extend it more widely. It also notes the cross-cutting distinction (...)
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  2. 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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  3. Gillian Brock (2009). Global Justice: A Cosmopolitan Account. Oxford University Press.
    OUP writes: Gillian Brock develops a viable cosmopolitan model of global justice that takes seriously the equal moral worth of persons, yet leaves scope for defensible forms of nationalism and for other legitimate identifications and affiliations people have. Brock addresses two prominent kinds of skeptic about global justice: those who doubt its feasibility and those who believe that cosmopolitanism interferes illegitimately with the defensible scope of nationalism by undermining goods of national importance, such as authentic democracy or national self-determination. The (...)
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  4. 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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  5. Simon Caney (2011). Humanity, Associations and Global Justice: A Defence of Humanity-Centred Cosmopolitan Egalitarianism. The Monist 94 (4):506-534.
    This paper defends an egalitarian conception of global justice against two kinds of criticism. Many who defend egalitarian principles of justice do so on the basis that all humans are part of a common 'association' of some kind. In this paper I defend the humanity-centred approach which holds that persons should be included within the scope of distributive justice simply because they are fellow human beings. The paper has four substantive sections - the first addresses Andrea Sangiovanni's reciprocity-based argument for (...)
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  6. Simon Caney (2005). Cosmopolitanism, Democracy and Distributive Justice. Canadian Journal of Philosophy (sup1):29-63.
  7. Simon Caney (2002). Cosmopolitanism and the Law of Peoples. Journal of Political Philosophy 10 (1):95–123.
  8. Fred Dallmayr (2003). Cosmopolitanism: Moral and Political. Political Theory 31 (3):421-442.
    Barely a decade after the end of the Cold War, the fury of violence has been unleashed around the world, taking the form of terrorism, wars against terrorism, and genocidal mayhem. These developments stand in contrast to more hopeful legacies of the twentieth century: creation of the United Nations and adoption of international documents such as the "Universal Declaration of Human Rights." These legacies have encouraged a series of initiatives aiming at the formulation of a global or cosmopolitan ethics guiding (...)
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  9. Lior Erez (2015). Cosmopolitanism, Motivation, and Normative Feasibility. Ethics and Global Politics 8 (1):43-55.
    David Axelsen has recently introduced a novel critique of the motivational argument against cosmopolitanism: even if it were the case that lack of motivation could serve as a normative constraint, people’s anti-cosmopolitan motivations cannot be seen as constraints on cosmopolitan duties as they are generated and reinforced by the state. This article argues that Axelsen's argument misrepresents the nationalist motivational argument against cosmopolitanism: the nationalist motivational argument is best interpreted as an argument about normative feasibility rather than as an argument (...)
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  10. Cheikh Mbacke Gueye (2013). Rooted Cosmopolitanism. An Answer to Exclusion and Crime Against Humanity. Journal of East-West Thought 3 (2):45-56.
    Addressing the issue of crime against humanity requires a robust theory about personal attitude, politics, justice at home and abroad, as well as a true conception of human nature. The present paper contributes to this debate by emphasizing the importance of adopting a “rooted cosmopolitanism” that neither excludes wider loyalties, nor overrides the narrower ones. It is a theory that requires, not a world state, but solid democratic, and accountable states respectful of the rights of their citizens and the demands (...)
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  11. Ada S. Jaarsma (2010). Habermas' Kierkegaard and the Nature of the Secular. Constellations 17 (2):271-292.
  12. Charles Jones (2010). Human Rights and Moral Cosmopolitanism. Critical Review of International Social and Political Philosophy 13 (1):115-135.
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  13. Pauline Kleingeld (2003). Kant’s Cosmopolitan Patriotism. Kant-Studien 94 (3):299-316.
    Patriotism and cosmopolitanism are often presumed to be mutually exclusive, but Immanuel Kant defends both. Although he is best known for his moral and political cosmopolitanism, in several texts he defends the claim that we have a duty of patriotism, claiming that cosmopolitans ought to be patriotic. In this paper, I examine Kant’s different accounts of the duty of patriotism. I argue that Kant’s defense of nationalist patriotism fails, but that his argument for a duty of civic patriotism succeeds.
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  14. Andy Lamey (2014). Arguing for Open Borders. [REVIEW] Literary Review of Canada 22 (April):12-13.
    A review of The Ethics of Immigration, by Joseph Carens (Oxford: Oxford University Press, 2013).
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  15. Holly Lawford-Smith (2012). The Motivation Question: Arguments From Justice, and From Humanity. British Journal of Political Science 42:661-678.
    There are many interesting questions to ask about cosmopolitan arguments. Is it true that the sphere of moral concern is global? Which sets of actions would realize the outcomes of global justice that cosmopolitans seek? Are those sets of actions feasible, and when we compare them against each other, which is the most feasible? The question I want to focus on in this paper is a question of the latter kind, but I want to take a slightly unique approach to (...)
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  16. Holly Lawford-Smith (2011). Cosmopolitan Global Justice: Brock Vs. The Feasibility Sceptic. Global Justice Theory Practice Rhetoric (4).
  17. G. Alexandre Lenferna (2010). Singer Revisited: Cosmopolitanism, Global Poverty and Our Ethical Requirements. South African Journal of Philosophy 29 (2).
    A commonly held view is that giving to the poor is superogatory i.e., that while it is a good thing to do, it is not morally wrong for us not to do so. This essay sets out to show that for the affluent in the world giving to the poor is not superogatory but is rather a moral obligation. The paper critiques Singer's famous argument in ‘Famine, Affluence and Morality’ and finds that although the argument is a cogent and powerful (...)
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  18. Graham Long (2009). Moral and Sentimental Cosmopolitanism. Journal of Social Philosophy 40 (3):317-342.
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  19. Jon Mahoney (2002). Cosmopolitanism as a Moral Imperative. Philosophy in the Contemporary World 9 (2):41-47.
    In this paper I consider and respond to two arguments against cosmopolitanism, the membership needs argument and the preferential treatment argument. I argue that if there are reasonable grounds for endorsing universal norms such as human rights, then there are no reasonable grounds for rejecting moral cosmopolitanism.
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  20. José Jorge Mendoza (2015). Does Cosmopolitan Justice Ever Require Restrictions on Migration? Public Affairs Quarterly 29 (2):175-186.
    In this essay, I argue that even when they appear to help, restrictions on migration are usually only an impediment, not an aid, to cosmopolitan justice. Even though some egalitarian cosmopolitans are well intentioned in their support of migration restrictions, I argue that migration restrictions are (i) not truly cosmopolitan and (ii) will not have the kinds of consequences they expect. My argument in defense of this claim begins, in section 1, by outlining a defense of migration restrictions based on (...)
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  21. Kai Nielsen (2005). Cosmopolitanism. South African Journal of Philosophy 24 (4):273-288.
    This essay explicates and defends a version of moral cosmopolitanism. It builds on the work of Martha Nussbaum and Kwame Anthony Appiah, who in turn build on Cicero and Kant. It is an update in a contemporary idiom of a classical cosmopolitanism. In a time when Enlightenment ideas are widely discounted, it gives expression to an Enlightenment view arguing that there should be a fundamental allegiance to the ideal of a worldwide community of human beings where each human being, just (...)
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  22. Martha Nussbaum (2011). The Capabilities Approach and Ethical Cosmopolitanism: The Challenge of Political Liberalism1. In Maria Rovisco & Magdalena Nowicka (eds.), The Ashgate Research Companion to Cosmopolitanism. Ashgate. 403.
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  23. Onora O'Neill, Civic and Cosmopolitan Justice.
    This is the text of The Lindley Lecture for 2000, given by Onora O'Neill, a British philosopher.
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  24. Gabriel Palmer-Fernández (2009). Public Policy : Moving Toward Moral Cosmopolitanism. In John-Stewart Gordon (ed.), Morality and Justice: Reading Boylan's a Just Society. Lexington Books.
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  25. Andrew Peterson (2012). The Educational Limits of Ethical Cosmopolitanism: Towards the Importance of Virtue in Cosmopolitan Education and Communities. British Journal of Educational Studies 60 (3):227 - 242.
    Cosmopolitanism has become an influential theory in both political and, increasingly, educational discourse. In simple terms cosmopolitanism can be understood as a response to the globalised and diverse world in which we live. Diverse in nature, cosmopolitan ideas come in many forms. The focus here is on what have been termed 'strong' ethical forms of cosmopolitanism; that is, positions which conceptualise moral bonds and obligations as resulting from a shared, common humanity. The view that pupils should be taught that all (...)
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  26. Roland Pierik (2004). Thomas Pogge: World Poverty and Human Rights: Cosmopolitan Responsibilities and Reforms. [REVIEW] The Leiden Journal of International Law 17 (3):631-635.
  27. Merten Reglitz (forthcoming). Fairness to Non-Participants: A Case for A Practice-Independent Egalitarian Baseline. Critical Review of International Social and Political Philosophy.
    Proponents of practice-dependent egalitarianism argue that egalitarian duties and entitlements only apply among participants in morally relevant practices. In this paper, I argue that these views are implausible because they allow for objectionable treatment of non-participants. I show that it is impossible, on the basis of practice-internal considerations alone, to determine the extent to which the pursuit of practices can permissibly limit the opportunities of non-participants. There are opportunities beyond the current holdings of practices to which no one has a (...)
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  28. David A. Reidy (2010). Human Rights and Liberal Toleration. Canadian Journal of Law and Jurisprudence 23 (2):287-317.
    Offers, by way of systematic reconstruction of Rawls's Law of Peoples, a principled view of human rights and liberal toleration.
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  29. David A. Reidy (2008). Human Rights: Institutions and Agendas. Public Affairs Quarterly 22 (4):409-433.
    Distinguishes and shows how one can coherently affirm distinct human rights agendas rooted in distinct conceptions of human rights, each with its own normative aim and institutional and discursive field of application.
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  30. Kok-Chor Tan (2005). International Toleration: Rawlsian Versus Cosmopolitan. Leiden Journal of International Law 18 (4):685-710.
  31. Leif Wenar, Why Rawls is Not a Cosmopolitan Egalitarian.
    In John Rawls’s The Law of Peoples we find unfamiliar concepts, surprising pronouncements, and what appear from a familiar Rawlsian perspective to be elementary errors in reasoning.1 Even Rawls’s most sensitive and sympathetic interpreters have registered unusually deep misgivings about the book.2 Most perplexing of all is the general character of the view that Rawls sets out to justify. For in this book Rawls, the twentieth century’s leading liberal egalitarian, advances a theory which shows no direct concern for individuals and (...)
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  32. Bill Wringe (2014). From Global Collective Obligations to Institutional Obligations. Midwest Studies in Philosophy 38 (1):171-186.