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  1. Brian Barry (2001). Culture and Equality: An Egalitarian Critique of Multiculturalism. Polity Press.
  2. Jacob Blumenfeld, Chiara Bottici & Simon Critchley (2013). The Anarchist Turn.
    The concept of anarchy is often presented as a recipe for pure disorder. The Anarchist Turn brings together innovative and fresh perspectives on anarchism to argue that in fact it represents a form of collective, truly democratic social organisation. The book shows how in the last decade the negative caricature of anarchy has begun to crack. Globalisation and the social movements it spawned have proved what anarchists have long been advocating: an anarchical order is not just desirable, but also feasible. (...)
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  3. Corey Brettschneider (2010). When the State Speaks, What Should It Say? The Dilemmas of Freedom of Expression and Democratic Persuasion. Perspectives on Politics 8 (4):1005-1019.
    Hate groups are often thought to reveal a paradox in liberal thinking. On the one hand, such groups challenge the very foundations of liberal thought, including core values of equality and freedom. On the other hand, these same values underlie the rights such as freedom of expression and association that protect hate groups. Thus a liberal democratic state that extends those protections to such groups in the name of value neutrality and freedom of expression may be thought to be undermining (...)
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  4. Thom Brooks (2007). Equality and Democracy. Ethical Perspectives 14 (1):3-12.
    In a recent article, Thomas Christiano defends the intrinsic justice of democracy grounded in the principle of equal consideration of interests. Each citizen is entitled to a single vote, equal in weight to all other citizens. The problem with this picture is that all citizens must meet a threshold of minimal competence. My argument is that Christiano is wrong to claim a minimum threshold of competency is fully consistent with the principle of equality. While standards of minimal competency may be (...)
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  5. Alan Carter (2004). The Quest for an Egalitarian Metric. Critical Review of International Social and Political Philosophy 7 (1):94-113.
    For two decades, egalitarian analytical philosophers have sought to identify the metric to be employed in order to ascertain whether any distribution is equal or not. This essay provides a review of the seminal contributions to this debate by Amartya Sen, Ronald Dworkin, Richard Arneson and G.A. Cohen.
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  6. Carina Fourie (2012). What is Social Equality? An Analysis of Status Equality as a Strongly Egalitarian Ideal. Res Publica 18 (2):107-126.
    What kind of equality should we value and why? Current debate centres around whether distributive equality is valuable. However, it is not the only (potentially) morally significant form of equality. David Miller and T. M. Scanlon have emphasised the importance of social equality—a strongly egalitarian notion distinct from distributive equality, and which cannot be reduced to a concern for overall welfare or the welfare of the worst-off. However, as debate tends to focus on distribution, social equality has been neglected and (...)
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  7. Carl Knight (2009). Describing Equality. Law and Philosophy 28 (4):327 - 365.
    This articles proposes that theories and principles of distributive justice be considered substantively egalitarian iff they satisfy each of three conditions: (1) they consider the bare fact that a person is in certain circumstances to be a conclusive reason for placing another relevantly identically entitled person in the same circumstances, except where this conflicts with other similarly conclusive reasons arising from the circumstances of other persons; (2) they can be stated as 'equality of x for all persons', making no explicit (...)
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  8. Andy Lamey (2010). The Thinking Man's Marxist. [REVIEW] The Literary Review of Canada (June).
    An essay-review of the work of G. A. Cohen, timed to the publication of Why Not Socialism?.
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  9. Christian List, Multidimensional Inequality Measurement: A Proposal.
    Two essential intuitions about the concept of multidimensional inequality have been highlighted in the emerging body of literature on this subject: first, multidimensional inequality should be a function of the uniform inequality of a multivariate distribution of goods or attributes across people (Kolm, 1977); and, second, it should also be a function of the cross-correlation between distributions of goods or attributes in different dimensions (Atkinson and Bourguignon, 1982; Walzer, 1983). While the first intuition has played a major role in the (...)
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  10. Matthew Lister (2011). Review of Gerald Gaus, The Order of Public Reason. [REVIEW] Notre Dame Philosophical Review.
  11. Simon Căbulea May (2012). Democratic Legitimacy, Legal Expressivism, and Religious Establishment. Critical Review of International Social and Political Philosophy 15 (2):219-238.
    I argue that some instances of constitutional religious establishment can be consistent with an expressivist interpretation of democratic legitimacy. Whether official religious endorsements disparage or exclude religious minorities depends on a number of contextual considerations, including the philosophical content of the religion in question, the attitudes of the majority, and the underlying purpose of the official status of the religious doctrine.
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  12. David McCarthy (forthcoming). Distributive Equality. Mind.
    Egalitarians think that equality in the distribution of goods somehow matters. But what exactly is egalitarianism? This article argues for a characterization based on novel principles essentially involving risk. The characterization is used to resolve disputed questions about egalitarianism, such as its compatibility with strong separability and its relation to other distributive theories. But egalitarianism is subject to a particularly severe form of the levelling down objection, and is claimed to be false.
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  13. David McCarthy (forthcoming). Distributive Equality. Mind.
    Egalitarians think that equality in the distribution of goods somehow matters. But what exactly is egalitarianism? This article argues for a characterization based on novel principles essentially involving risk. The characterization is used to resolve disputed questions about egalitarianism, such as its compatibility with strong separability and its relation to other distributive theories. But egalitarianism is subject to a particularly severe form of the levelling down objection, and is claimed to be false.
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  14. Christopher Nathan (2011). Need There Be a Defence of Equality? Winner of the 2010 Postgraduate Essay Prize. Res Publica 17 (3):211-225.
    There is an apparent problem in identifying a basis for equality. This problem vanishes if what I call the ‘intuited response’ is successful. According to this response, there is no further explanation of the significance of the feature in virtue of which an individual matters, beyond the bare fact that it is the feature in virtue of which an individual matters. I argue against this claim, and conclude that if the problem of identifying a basis for equality is to be (...)
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  15. Matthew B. O'Brien (2012). Why Liberal Neutrality Prohibits Same-Sex Marriage: Rawls, Political Liberalism, and the Family. British Journal of American Legal Studies 1 (2):411-466.
    John Rawls’s political liberalism and its ideal of public reason are tremendously influential in contemporary political philosophy and in constitutional law as well. Many, perhaps even most, liberals are Rawlsians of one stripe or another. This is problematic, because most liberals also support the redefinition of civil marriage to include same-sex unions, and as I show, Rawls’s political liberalism actually prohibits same- sex marriage. Recently in Perry v. Schwarzenegger, however, California’s northern federal district court reinterpreted the traditional rational basis review (...)
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  16. Michael Otsuka & Alex Voorhoeve (2009). Why It Matters That Some Are Worse Off Than Others: An Argument Against the Priority View. Philosophy and Public Affairs 37 (2):171-199.
  17. Rodney G. Peffer, What is to Be Distributed? The Paideia Project.
    I take up the "What is equality?" controversy begun by Amartya Sen in 1979 by critically considering utility (J. S. Mill), primary goods (John Rawls), property rights (John Roemer) and basic capabilities in terms of what is to be distributed according to principles and theories of social justice. I then consider the four most general principles designed to answer issues raised by the Equality of Welfare principle, Equality of Opportunity for Welfare principle, Equality of Resources principle and Equality of Opportunity (...)
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  18. Joshua Preiss (2012). American Inequality and the Idea of Personal Reponsibility. Public Affairs Quarterly 26 (4):337-360.
    In terms of income and wealth (and a variety of other measures), citizens of the United States are significantly less equal than their peers in Canada and Europe. In addition, American society is becoming increasingly less equal. Some theorists argue that this inequality is inefficient. Others claim that is unjust. Many Americans, however, are less concerned with the potential inefficiency and injustice of growing inequality. Distinguishing as Milton Friedman does between equality of result and equality of opportunity, many claim that (...)
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  19. David Rondel & Alex Sager (2012). Kai Nielsen’s Political Philosophy: A Critical Introduction and Overview. In David Rondel & Alex Sager (eds.), Pessimism of the Intellect, Optimism of the Will: The Political Philosophy of Kai Nielsen. University of Calgary Press.
  20. Sagar Sanyal (2012). A Defence of Democratic Egalitarianism. Journal of Philosophy 109 (7):413-34.
    This is a constructive response to a 2008 article by Kok-Chor Tan. It outlines a version of democratic egalitarianism to complement, rather than compete against, luck egalitarianism. The concepts of autonomy and domination are used to elaborate democratic equality, and I suggest a broadening in the understandings of distributive justice; of why distributive justice matters; and of the concepts of grounding and substantive principles (in relation to distributive justice).
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  21. Sagar Sanyal (2009). Political Equality and Global Poverty: An Alternative Egalitarian Approach to Distributive Justice. Dissertation, University of Canterbury
    I argue that existing views in the political equality debate are inadequate. I propose an alternative approach to equality and argue its superiority to the competing approaches. I apply the approach to some issues in global justice relating to global poverty and to the inability of some countries to develop as they would like. In this connection I discuss institutions of international trade, sovereign debt and global reserves and I focus particularly on the WTO, IMF and World Bank.
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  22. Christian Seidel (2013). Two Problems with the Socio-Relational Critique of Distributive Egalitarianism. In Miguel Hoeltje, Thomas Spitzley & Wolfgang Spohn (eds.), Was dürfen wir glauben? Was sollen wir tun? Sektionsbeiträge des achten internationalen Kongresses der Gesellschaft für Analytische Philosophie e.V. DuEPublico.
    Distributive egalitarians believe that distributive justice is to be explained by the idea of distributive equality (DE) and that DE is of intrinsic value. The socio-relational critique argues that distributive egalitarianism does not account for the “true” value of equality, which rather lies in the idea of “equality as a substantive social value” (ESV). This paper examines the socio-relational critique and argues that it fails because – contrary to what the critique presupposes –, first, ESV is not conceptually distinct from (...)
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  23. Desh Raj Sirswal (2012). Casteism, Social Security and Violation of Human Rights. In Manoj Kumar (ed.), Human Rights for All.
    The consciousness of social security comes to a man when he feels that he is getting his basic rights. Human Rights are related to those rights which are related to man’s life, freedom, equality and self-esteem, are established by Indian constitution or universal declaration of human rights and implemented by Indian judiciary system. In other words, “Human rights are rights inherent to all human beings, whatever our nationality, place of residence, sex, national or ethnic origin, color, religion, language, or any (...)
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  24. Shelley Tremain (ed.) (forthcoming). Foucault and the Government of Disability, Second Edition. 2014.
  25. N. Vrousalis (2012). Jazz Bands, Camping Trips and Decommodification: G. A. Cohen on Community. Socialist Studies 8 (1):141-163.
  26. Tomasz Żuradzki (2007). Wolność jako przekleństwo najsłabszych. Civitas 10 (10):247-255.
    Recenzja książki Michaela Walzera, Polityka i namiętność. O bardziej egalitarny liberalizm, Muza, Warszawa 2006.
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  27. Antonina Łuszczykiewicz (2012). Kulturowe stereotypy i uprzedzenia wobec Indusów w twórczości Rudyarda Kiplinga. ARGUMENT 2 (1):199-221.
    English title: Cultural Stereotypes and Bias Towards the Indians in Writing of Rudyard Kipling. The aim of this paper is to characterize and dispute the cultural stereotypes and prejudices against the Indians depicted in the writings of Rudyard Kipling (1865–1936), one of the most popular British novelists of the Victorian era. The starting point for these reflections is George Orwell’s essay in which he describes Kipling as a racist and imperialist as well as a morally insensitive and aesthetically disgusting figure. (...)
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