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  1.  65
    Alan Gewirth (1978). Reason and Morality. University of Chicago Press.
    No one, regardless of philosophical stance, can read this work without an enlargement of mind. It illuminates morality and agency for all."—E.
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  2.  6
    Alan Gewirth (2009). Self-Fulfillment. Princeton University Press.
    Cultures around the world have regarded self-fulfillment as the ultimate goal of human striving and as the fundamental test of the goodness of a human life. The ideal has also been criticized, however, as egotistical or as so value-neutral that it fails to distinguish between, for example, self-fulfilled sinners and self-fulfilled saints. Alan Gewirth presents here a systematic and highly original study of self-fulfillment that seeks to overcome these and other arguments and to justify the high place that the ideal (...)
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  3.  6
    Alan Gewirth (1999). [Book Review] the Community of Rights. [REVIEW] Business Ethics Quarterly 9 (2):361-375.
    Alan Gewirth extends his fundamental principle of equal and universal human rights, the Principle of Generic Consistency, into the arena of social and political philosophy, exploring its implications for both social and economic rights. He argues that the ethical requirements logically imposed on individual action hold equally for the supportive state as a community of rights, whose chief function is to maintain and promote the universal human rights to freedom and well-being. Such social afflictions as unemployment, homelessness, and poverty are (...)
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  4. Alan Gewirth (1981). Are There Any Absolute Rights? Philosophical Quarterly 31 (122):1-16.
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  5. Alan Gewirth (1988). Rights and Duties. Mind 97 (387):441-445.
  6. Alan Gewirth (1988). Ethical Universalism and Particularism. Journal of Philosophy 85 (6):283-302.
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  7. Alan Gewirth (1984). The Epistemology of Human Rights. Social Philosophy and Policy 1 (2):1.
    Human rights are rights which all persons equally have simply insofar as they are human. But are there any such rights? How, if at all, do we know that there are? It is with this question of knowledge, and the related question of existence, that I want to deal in this paper. 1. CONCEPTUAL QUESTIONS The attempt to answer each of these questions, however, at once raises further, more directly conceptual questions. In what sense may human rights be said to (...)
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  8. Alan Gewirth (1976). Action and Rights: A Reply. Ethics 86 (4):288-293.
  9. Alan Gewirth (2001). Are All Rights Positive? Philosophy and Public Affairs 30 (3):321–333.
  10. Alan Gewirth (forthcoming). Human Rights and Future Generations. Environmental Ethics.
     
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  11. Alan Gewirth (1986). Why Rights Are Indispensable. Mind 95 (379):329-344.
  12.  87
    Alan Gewirth (1983). The Rationality of Reasonableness. Synthese 57 (2):225 - 247.
    Rationality and reasonableness are often sharply distinguished from one another and are even held to be in conflict. On this construal, rationality consists in means-end calculation of the most efficient means to one's ends (which are usually taken to be self-interested), while reasonableness consists in equitableness whereby one respects the rights of other persons as well as oneself. To deal with this conflict, it is noted that both rationality and reasonableness are based on reason, which is analyzed as the power (...)
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  13. Anita Allen, Lawrence C. Becker, Deryck Beyleveld, David Cummiskey, David DeGrazia, David M. Gallagher, Alan Gewirth, Virginia Held, Barbara Koziak, Donald Regan, Jeffrey Reiman, Henry Richardson, Beth J. Singer, Michael Slote, Edward Spence & James P. Sterba (1998). Gewirth: Critical Essays on Action, Rationality, and Community. Rowman & Littlefield Publishers.
    As one of the most important ethicists to emerge since the Second World War, Alan Gewirth continues to influence philosophical debates concerning morality. In this ground-breaking book, Gewirth's neo-Kantianism, and the communitarian problems discussed, form a dialogue on the foundation of moral theory. Themes of agent-centered constraints, the formal structure of theories, and the relationship between freedom and duty are examined along with such new perspectives as feminism, the Stoics, and Sartre. Gewirth offers a picture of the philosopher's theory and (...)
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  14. Alan Gewirth (1960). Meta-Ethics and Normative Ethics. Mind 69 (274):187-205.
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  15.  91
    Alan Gewirth (1986). Professional Ethics: The Separatist Thesis. Ethics 96 (2):282-300.
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  16.  26
    Alan Gewirth (1985). Rights and Virtues. Review of Metaphysics 38 (4):739 - 762.
    It is first shown that, contrary to Maclntyre, human rights are not 'fictions'. I then summarize my own argument for human rights, and reply to Maclntyre's objections. Turning to his own positive doctrine, I indicate that it is confronted with 'the problem of moral indeterminacy', in that it allows or provides for outcomes which are mutually opposed to one another so far as concerns their moral status. I then take up Maclntyre's triadic account of the virtues and show that each (...)
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  17.  77
    Alan Gewirth (1978). The Golden Rule Rationalized. Midwest Studies in Philosophy 3 (1):133-147.
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  18. Alan Gewirth (1982). There Are Absolute Rights. Philosophical Quarterly 32 (129):348-353.
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  19.  99
    Alan Gewirth (1970). The Cartesian Circle Reconsidered. Journal of Philosophy 67 (19):668-685.
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  20.  58
    Alan Gewirth (1988). The Justification of Morality. Philosophical Studies 53 (2):245 - 262.
    Two criticisms of my argument in "reason and morality" were presented by christopher mcmahon (in "gewirth's justification of morality," "philosophical studies", September 1986). I reply to each criticism, Showing that mcmahon has misconstrued my use of 'ought' as action-Guiding and my universalization of the agent's rights-Judgment, As well as my concept of prudential rights. A general defect is that he has not understood how central to my argument is the agent's conative and rational standpoint.
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  21.  20
    Alan Gewirth (1991). Can Any Final Ends Be Rational? Ethics 102 (1):66-95.
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  22.  41
    Alan Gewirth (1985). Why There Are Human Rights. Social Theory and Practice 11 (2):235-248.
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  23. Alan Gewirth (1979). Republicanism and Absolutism in the Thought of Marsilius of Padua. Medioevo 5:23-48.
     
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  24.  57
    Alan Gewirth (2007). Are There Any Human Rights? The Proceedings of the Twenty-First World Congress of Philosophy 13:279-285.
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  25.  35
    Alan Gewirth (1984). Practical Philosophy, Civil Liberties, and Poverty. The Monist 67 (4):549-568.
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  26.  30
    Alan Gewirth (1980). Limitations of the Moral Point of View. The Monist 63 (1):69-84.
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  27.  18
    Alan Gewirth (1994). Is Cultural Pluralism Relevant to Moral Knowledge? Social Philosophy and Policy 11 (1):22-43.
    Cultural pluralism is both a fact and a norm. It is a fact that our world, and indeed our society, are marked by a large diversity of cultures delineated in terms of race, class, gender, ethnicity, religion, ideology, and other partly interpenetrating variables. This fact raises the normative question of whether, or to what extent, such diversities should be recognized or even encouraged in policies concerning government, law, education, employment, the family, immigration, and other important areas of social concern.
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  28.  28
    Alan Gewirth (1970). Civil Disobedience, Law, and Morality. The Monist 54 (4):536-555.
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  29.  52
    Alan Gewirth (1943). Clearness and Distinctness in Descartes. Philosophy 18 (69):17 - 36.
    Descartes's general rule that “whatever is clearly and distinctly perceived is true” has traditionally been criticized on two closely related grounds. As Leibniz, for example, puts it, clearness and distinctness are of no value as criteria of truth unless we have criteria of clearness and distinctness; but Descartes gives none. And consequently, the standards of judgment which the rule in fact evokes are purely subjective and psychological. There must hence be set up analytic, logical “marks” by means of which it (...)
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  30. Alan Gewirth (2000). The Justificatory Argument for Human Rights. In James P. Sterba (ed.), Ethics: Classical Western Texts in Feminist and Multicultural Perspectives. Oxford University Press 489--94.
     
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  31.  37
    Alan Gewirth (2007). Justice: Its Conditions and Contents. The Proceedings of the Twenty-First World Congress of Philosophy 13:419-438.
    There are many different ways of dealing with the conditions of justice. In this paper I raise some basic questions about the foundations of justice, including whatare its central requirements and, especially, what it is about justice that underlies or explains its mandatoriness: why it is that justice is regarded as so morally necessary that any violation of it calls for the most severe condemnation and correction.
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  32.  57
    Alan Gewirth (1988). Human Rights and Conceptions of the Self. Philosophia 18 (2-3):129-149.
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  33.  1
    Alan Gewirth (1986). The Problem Of Specificity In Evolutionary Ethics. Biology and Philosophy 1 (3):297-305.
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  34.  3
    Alan Gewirth (1986). Reason and Nuclear Deterrence. Canadian Journal of Philosophy 16 (sup1):129-159.
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  35.  25
    Alan Gewirth (1960). Positive "Ethics" and Normative "Science". Philosophical Review 69 (3):311-330.
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  36.  23
    Alan Gewirth (1973). The 'Is-Ought' Problem Resolved. Proceedings and Addresses of the American Philosophical Association 47:34 - 61.
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  37.  20
    Alan Gewirth (1987). Private Philanthropy and Positive Rights. Social Philosophy and Policy 4 (2):55.
    How can anyone be opposed to private philanthropy? Such philanthropy consists in persons freely giving of their wealth or other goods to benefit individuals and groups they consider worthy of support. As private persons, they act apart from – although not, of course, in contravention of – the political apparatus of the state. In acting in this beneficent way, the philanthropists are indeed, as their name etymologically implies, lovers of humanity; and their efforts are also justified as exercises of their (...)
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  38.  39
    Alan Gewirth (2005). The Child in Biological and Moral Contexts. Philosophia 32 (1-4):3-18.
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  39.  27
    Alan Gewirth (1982). On Rational Agency as the Basis of Moral Equality: Reply to Ben Zeev. Canadian Journal of Philosophy 12 (4):667 - 671.
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  40.  14
    Alan Gewirth, Moral Rationality.
    This is the text of The Lindley Lecture for 1972, given by Alan Gewirth, an American philosopher.
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  41.  30
    Alan Gewirth (1997). 'Ought' and Reasons for Action. Southern Journal of Philosophy 35 (2):171-177.
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  42.  35
    Alan Gewirth (1971). Descartes: Two Disputed Questions. Journal of Philosophy 68 (9):288-296.
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  43. Alan Gewirth (1999). Brian Tierney, The Idea of Natural Rights: Studies on Natural Rights, Natural Law and Church Law, 1150–1625. (Emory University Studies in Law and Religion, 5.) Atlanta, Ga.: Scholars Press, for Emory University, 1997. Paper. Pp. Xi, 380. $24.95. [REVIEW] Speculum 74 (1):250-252.
     
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  44.  2
    Vincent J. Samar & Alan Gewirth (2000). Inner-Personal MoralitySelf-Fulfillment. Business Ethics Quarterly 10 (3):743.
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  45.  2
    Vincent J. Samar & Alan Gewirth (1999). Positive Rights and the Problems of Social JusticeThe Community of Rights. Business Ethics Quarterly 9 (2):361.
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  46.  11
    J. H. Burns & Alan Gewirth (1953). Marsilius of Padua, The Defender of Peace. Volume I: Marsilius of Padua and Medieval Political Philosophy. Philosophical Quarterly 3 (13):365.
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  47.  20
    Alan Gewirth (1994). Replies to Comments. Studies in Philosophy and Education 13 (2):139-140.
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  48.  31
    Alan Gewirth (1953). The Distinction Between Analytic and Synthetic Truths. Journal of Philosophy 50 (14):397-425.
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  49. Alan Gewirth (2000). Self-Fulfilment. Philosophy 75 (291):137-142.
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  50.  12
    Alan Gewirth (1971). The Normative Structure of Action. Review of Metaphysics 25 (2):238 - 261.
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