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  1.  51
    Angelika Krebs (1999). Ethics of Nature: A Map. W. De Gruyter.
    Krebs (philosophy, U. of Frankfurt, Germany) provides a systematic study of whether nature has intrinsic value or is only valuable for human beings, with an ...
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  2. Angelika Krebs (2000). Why Mothers Should Be Fed. Eine Kritik an Van Parijs. Analyse & Kritik 22 (2):155-78.
    This paper reconstructs Van Parijs' core argument for an unconditional basic income and presents three objections against it. The first and most theoretical objection attacks the egalitarian basis of Van Parijs' argument and suggests an alternative, humanitarian theory of justice. The second and third more concrete objections accuse Van Parijs of selling-out the right to work as well as the right to recognition of work, for example of family work. The conclusion drawn from these three objections, however, is not that (...)
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  3.  5
    Angelika Krebs (2013). No como el ganado, por pastar en el mismo lugar. Amistad y amor en Aristóteles y Hugh LaFollete. Areté. Revista de Filosofía 11 (1-2):507-529.
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  4.  4
    Angelika Krebs (2009). „Wie ein Bogenstrich, der aus zwei Saiten eine Stimme zieht “. Eine dialogische Philosophie der Liebe. Deutsche Zeitschrift für Philosophie 57 (5):729-743.
    Love, says Martin Buber, is not about each partner having the other as his or her object, love is between the partners. It is dialogical. Lovers share what is important in their emotional and practical lives. Love is neither fusion nor care. For fusion suppresses autonomy. And care demands both too much and too little.
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  5.  4
    Angelika Krebs (2013). Nicht wie das Vieh, das auf derselben Wiese weidet. Freundschaft und Liebe bei Aristoteles und Hugh La Follette. Areté. Revista de Filosofía 11 (1-2):483-506.
    Should justice rule in close personal relationships, for example in the giving and taking between the sexes? Orare these relationships beyond justice? This paper defends the feminist call for justice (even) in close personal relationships against a common objection raised, among others, by Hugh LaFollette in 1996. According to this objection the call for justice undermines love; it tums close personal relationships into self-interested exchange relationships.
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  6.  2
    Angelika Krebs (1997). Discourse Ethics and Nature. Environmental Values 6 (3):269-279.
    The question this paper examines is whether or not discourse ethics is an environmentally attractive moral theory. The answer reached is: no. For firstly, nature has nothing to gain from the discourse ethical shift from monological moral reflection to discourse, as nature cannot partake in discourse. And secondly, nature has no socio-personal integrity, which, according to discourse ethics, it is the function of morality to protect. Discourse ethics is a thoroughly anthropocentric moral theory.
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  7.  1
    Angelika Krebs (2013). La ética feminista. Una crítica de la racionalidad discursiva. Areté. Revista de Filosofía 6 (2):253-272.
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  8. Aaron Ben Ze'ev & Angelika Krebs (eds.) (2017). Philosophy of Emotions. Routledge.
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  9. Angelika Krebs (2011). Roger Scruton: Beauty, Oxford/New York: Oxford University Press 2009, 176 S. Zeitschrift für Ästhetik Und Allgemeine Kunstwissenschaft 56 (1):151-154.
     
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