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Andrew Mason [51]Andrew S. Mason [9]Andrew D. Mason [1]
  1.  36
    Andrew Mason (2006). Levelling the Playing Field: The Idea of Equal Opportunity and its Place in Egalitarian Thought. OUP Oxford.
    "Equality of opportunity for all" is a fine piece of political rhetoric but the ideal that lies behind it is slippery to say the least. This book defends a particular account of the ideal and its place in a more radical version of what it is to level the playing field.
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  2. Margaret Gilbert, Andrew Mason, Elizabeth S. Anderson, J. David Velleman, Matthew H. Kramer, Michele M. Moody‐Adams & Martha C. Nussbaum (1999). 10. Lucius T. Outlaw, Jr., On Race and Philosophy Lucius T. Outlaw, Jr., On Race and Philosophy (Pp. 454-456). Ethics 109 (2).
     
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  3.  75
    Andrew Mason (2001). Egalitarianism and the Levelling Down Objection. Analysis 61 (3):246–254.
    In an important piece of work Derek Parfit distinguishes two different forms of egalitarianism, ‘Deontic’ and ‘Telic’. He contrasts these with what he calls the Priority View, which is not strictly a form of egalitarianism at all, since it is not essentially concerned with how well off people are relative to each other. His main aim is to generate an adequate taxonomy of the positions available, but in the process he draws attention to some of the different problems they face. (...)
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  4. Andrew Mason (2012). A Reply to Sleat. Political Theory 40 (5):657-662.
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  5.  56
    Andrew Mason (1997). Special Obligations to Compatriots. Ethics 107 (3):427-447.
  6.  6
    Andrew Mason (2010). Rawlsian Theory and the Circumstances of Politics. Political Theory 38 (5):658 - 683.
    Can Rawlsian theory provide us with an adequate response to the practical question of how we should proceed in the face of widespread and intractable disagreement over matters of justice? Recent criticism of ideal theorizing might make us wonder whether this question highlights another way in which ideal theory can be too far removed from our non-ideal circumstances to provide any practical guidance. Further reflection on it does not show that ideal theory is redundant, but it does indicate that there (...)
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  7.  54
    Andrew Mason (2001). Equality of Opportunity, Old and New. Ethics 111 (4):760-781.
  8.  31
    Andrew Mason (2013). The Nous Doctrine in Plato's Thought. Apeiron 46 (3):201-228.
    Journal Name: Apeiron Issue: Ahead of print.
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  9.  28
    Andrew Mason (2000). XI: Equality, Personal Responsibility, and Gender Socialisation. Proceedings of the Aristotelian Society 100 (3):227–246.
    A number of egalitarians have reached the conclusion that inequalities are just provided that they are the outcome of holding people appropriately responsible for their choices, and that only inequalities which can be traced back to the circumstances in which people happen to find themselves are objectionable. But this form of egalitarianism needs to be supplemented with an account of when it is appropriate to hold people responsible for their choices that is properly sensitive to the profound effects of socialisation. (...)
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  10.  20
    Andrew Mason (1999). Political Community, Liberal‐Nationalism, and the Ethics of Assimilation. Ethics 109 (2):261-286.
  11.  15
    Andrew S. Mason (2006). Belief in God: An Introduction to the Philosophy of Religion (Review). Hume Studies 32 (2):357-361.
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  12.  61
    Andrew S. Mason (2006). Belief in God. Hume Studies 32 (2):357-361.
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  13.  2
    Andrew Mason (2011). Putting Story‐Reading to Bed: A Reply to Segall. Critical Review of International Social and Political Philosophy 14 (1):81-88.
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  14.  32
    Andrew Mason (1990). On Explaining Political Disagreement: The Notion of an Essentially Contested Concept. Inquiry 33 (1):81 – 98.
    Although the notion of an essentially contested concept may shed light on the logic of disputes over the proper application of some key political terms, it nevertheless plays no genuine role in explaining the intractability of these disputes. The notion of an essentially contested concept is defended against some influential criticisms, showing how it is possible for one conception of an essentially contested concept to be justifiably regarded as superior to other competing conceptions. Two possible answers are distinguished to the (...)
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  15.  43
    Andrew Mason (1991). Community and Autonomy: Logically Incompatible Values? Analysis 51 (3):160 - 166.
  16.  34
    Andrew S. Mason (2006). Plato on Necessity and Chaos. Philosophical Studies 127 (2):283 - 298.
  17.  38
    Andrew Mason (2012). What Is the Point of Justice? Utilitas 24 (04):525-547.
    Conflicting answers to the question of what principles of justice are for may generate very different ways of theorizing about justice. Indeed divergent answers to it are at the heart of G. A. Cohen's disagreement with John Rawls. Cohen thinks that the roots of this disagreement lie in the constructivist method that Rawls employs, which mistakenly treats the principles that emerge from a procedure that involves factual assumptions as ultimate principles of justice. But I argue that even if Rawls were (...)
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  18.  10
    Andrew Mason (1998). Plato on the Self Moving Soul. Philosophical Inquiry 20 (1-2):18-28.
  19.  38
    Andrew D. Mason (1990). Autonomy, Liberalism and State Neutrality. Philosophical Quarterly 40 (161):433-452.
  20.  3
    Andrew Mason (2015). Alcibiades and the Socratic Lover-Educator_ _, Written by Marguerite Johnson and Harold Tarrant. International Journal of the Platonic Tradition 9 (2):225-231.
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  21.  6
    Andrew Mason (2002). Cultural Goods and the Limits of the Market. Contemporary Political Theory 1 (3):389.
  22.  7
    Andrew Mason, Meritocracy, Desert and the Moral Force of Intuitions.
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  23.  13
    Andrew Mason (2014). Citizenship Tests: Can They Be a Just Compromise? Journal of Social Philosophy 45 (2):137-161.
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  24.  12
    Andrew Mason, MacIntyre on Modernity and How It has Marginalized the Virtues.
    Political philosophers have again become concerned with the role of the virtues in justifying social, political, and economic arrangements, and have explored the issue of which institutions can provide space for the virtues to flourish. In After Virtue, MacIntyre launched an attack on liberalism, arguing that the institutions it defends undermine the virtues. This paper examines MacIntyre's account and the responses it has provoked. It argues that MacIntyre makes an important criticism of liberalism that liberals have not yet fully answered, (...)
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  25.  11
    Andrew Mason (2012). Legitimacy and Disagreement: A Reply to Sleat. Political Theory 40 (5):657 - 662.
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  26.  22
    Andrew Mason (2001). Glen Newey, Virtue, Reason and Toleration: The Place of Toleration in Ethical and Political Philosophy, Edinburgh, Edinburgh University Press, 1999, Pp. Ix + 208. Utilitas 13 (1):132.
  27.  2
    Andrew Mason (2014). On the Status of Nous in the Philebus. Phronesis 59 (2):143-169.
    Hackforth and Menn make a strong case for the identity of nous and the demiurge in Plato, but I argue that it does not hold in the case of the Philebus, where the demiurge is kept in the background, and the world-soul is in fact the referent in the passage assigning nous to the class of cause as governor of the universe. In the Statesman, the world-soul had had to own the problem of natural catastrophe, and I suggest that in (...)
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  28.  20
    Andrew Mason (1996). Justice, Contestability, and Conceptions of the Good. Utilitas 8 (3):295-305.
    Brian Barry's Justice as Impartiality is a highly enjoyable and rewarding book. It throws new light on some familiar theories of justice, and shows how the idea that principles of justice are those principles which no one could reasonably reject can yield prescriptions for constitutional design. But I shall argue that Barry's defence of his theory is less robust than he thinks, and more generally that there is reason to suppose that principles of justice are as contestable as conceptions of (...)
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  29.  15
    Andrew Mason (2012). Danielle S. Allen. Why Plato Wrote. Malden, MA/Oxford/Chichester: Wiley-Blackwell. 2010. 232 Pp. [REVIEW] International Journal of the Platonic Tradition 6 (1):168-172.
    This article is currently available as a free download on ingentaconnect.
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  30.  3
    Andrew Mason (1990). Gilligan's Conception of Moral Maturity. Journal for the Theory of Social Behaviour 20 (2):167–179.
  31.  20
    Andrew Mason (2009). Justice, Holism and Principles. Res Publica 15 (2):179-194.
    Some moral theorists defend a holistic account of practical reasons and deny that the possibility of moral thought depends upon the existence of moral principles. This article explores the implications of this position for theorising about justice, which has often aspired to provide us with an ordered list of principles to govern our institutions and practices.
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  32.  4
    Andrew Mason (2004). Equality of Opportunity and Differences in Social Circumstances. Philosophical Quarterly 54 (216):368 - 388.
    It is often supposed that the point of equality of opportunity is to create a level playing-field. This is understood in different ways, however. A common proposal is what I call the neutralization view: that people's social circumstances should not differentially affect their life chances in any serious way. I raise problems with this view, before developing an alternative conception of equal opportunity which allows some variations in social circumstances to create differences in life prospects. The meritocratic conception which I (...)
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  33.  12
    Andrew Mason (2007). Public Justifiability, Deliberation, and Civic Virtue. Social Theory and Practice 33 (4):679-700.
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  34.  15
    Andrew Mason (1995). R. P. George, Making Men Moral: Civil Liberties and Public Morality, Oxford, Oxford University Press, 1993, Pp. Xvi + 241. [REVIEW] Utilitas 7 (1):175.
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  35.  13
    Andrew Mason (1994). Immortality in the Timaeus. Phronesis 39 (1):90-97.
  36.  13
    Andrew Mason (2010). Holger Thesleff. Platonic Patterns. Las Vegas/Zurich/Athens: Parmenides Publishing. 2009. 626 Pp. [REVIEW] International Journal of the Platonic Tradition 4 (2):181-184.
  37.  9
    Andrew Mason (1993). Liberalism and the Value of Community. Canadian Journal of Philosophy 23 (2):215 - 239.
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  38.  9
    Chris Armstrong & Andrew Mason (2011). Introduction: Democratic Citizenship and its Futures. Critical Review of International Social and Political Philosophy 14 (5):553-560.
  39.  11
    Andrew Mason (2009). Review of Francis A. Grabowski III, Plato, Metaphysics and the Forms. [REVIEW] Notre Dame Philosophical Reviews 2009 (3).
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  40.  6
    Andrew Mason (1998). Imposing Liberal Principles. Critical Review of International Social and Political Philosophy 1 (3):98-116.
  41.  9
    Andrew Mason (1997). Foreword: Ideals of Equality. Ratio 10 (3):197–201.
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  42.  7
    Andrew Mason (1990). Nozick on Self-Esteem. Journal of Applied Philosophy 7 (1):91-98.
    ABSTRACT This paper considers Robert Nozick's account of self‐esteem, as presented in Anarchy, State, and Utopia. I criticise three aspects of it. First, the claim that people gain self‐esteem only when they believe that they possess greater quantities than others of some valued talent or attribute. Secondly, the view that there will always be a conflict of interests between people over the acquisition of self‐esteem. Thirdly, the proposal that the most promising way to improve levels of self‐esteem across a society (...)
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  43.  1
    Andrew Mason (2012). Citizens, Resident Aliens, and the Good of Equal Membership. In Eva Erman & Ludvig Beckman (eds.), Territories of Citizenship. Palgrave Macmillan 1.
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  44.  7
    Andrew Mason (2007). Review of Lindsay Judson, Vassilis Karasmanis (Eds.), Remembering Socrates: Philosophical Essays. [REVIEW] Notre Dame Philosophical Reviews 2007 (1).
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  45.  1
    Andrew Mason, 5 Questions.
    Mason on the question: "What are the most important unsolved questions in political philosophy and/or related disciplines and what are the prospects for progress?" Political philosophy rarely, if ever, solves problems once and for all. Old problems usually persist despite attempts to resolve them, and even when they are successfully resolved, new ones arise from the ashes of the old. In my view, however, it would be a mistake to conclude from this that political philosophy makes no progress. We should (...)
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  46.  11
    Andrew Mason (1993). Explaining Political Disagreement. Cambridge University Press.
    This book examines a number of different accounts developed by philosophers and political theorists to explain why political disagreement is so extensive and persistent. The author argues that moral and political questions can have correct answers, but that not every reasonable person will necessarily be satisfied with these answers. He develops a framework that gives a role to the individual's reasons for his or her beliefs, but also to psychological and sociological factors, to explain the intractability of political disputes.
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  47. Andrew Mason (ed.) (1998). Ideals of Equality. Wiley-Blackwell.
    What is equality and is it a genuine political ideal? The contributors address this question in a variety of different ways, and in the course of doing so they contrast a number of different notions of equality, and distinguish equality from the related idea of giving priority to the worst off.
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  48. Andrew Mason (1988). Liberty, Community and Justice. Philosophical Books 29 (4):247-248.
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  49.  5
    Andrew Mason (2012). Living Together as Equals: The Demands of Citizenship. OUP Oxford.
    There is considerable debate about the demands citizenship places upon us in our everyday lives. Living Together as Equals distinguishes two different ways of thinking about citizenship both of which shed some light on the demands that it makes upon us.
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  50. Andrew Mason (1987). On Explaining Political Disagreement. Dissertation, University of Oxford (United Kingdom)
    Available from UMI in association with The British Library. Requires signed TDF. ;In this thesis, I argue against the following common philosophical explanations of political disagreement: firstly, the view that those who disagree about political issues do so because they completely fail to understand each other; secondly, the view that political disagreement is value-laden and persists because disputes over values, unlike disputes over facts, are not amenable to rational resolution; thirdly, the general view that moral and political arguments are, in (...)
     
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