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Profile: Blain Neufeld (University of Wisconsin, Milwaukee)
  1. Blain Neufeld & Chad Schoelandt (2014). Political Liberalism, Ethos Justice, and Gender Equality. Law and Philosophy 33 (1):75-104.
    Susan Okin criticizes John Rawls’s ‘political liberalism’ because it does not apply principles of justice directly to gender relations within households. We explain how one can be a ‘political liberal feminist’ by distinguishing between two kinds of justice: the first we call ‘legitimacy justice’, conceptions of which apply to the ‘legally coercive structure’ of society; the second we call ‘ethos justice’, conceptions of which apply to citizens’ ‘non-coercive’ relations. We agree with Okin that a society in which most persons act (...)
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  2. Blain Neufeld & Chad Van Schoelandt (2014). Political Liberalism, Ethos Justice, and Gender Equality. Law and Philosophy 33 (1):75-104.
    Susan Okin criticizes John Rawls’s ‘political liberalism’ because it does not apply principles of justice directly to gender relations within households. We explain how one can be a ‘political liberal feminist’ by distinguishing between two kinds of justice: the first we call ‘legitimacy justice’, conceptions of which apply to the ‘legally coercive structure’ of society; the second we call ‘ethos justice’, conceptions of which apply to citizens’ ‘non-coercive’ relations. We agree with Okin that a society in which most persons act (...)
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  3. Blain Neufeld (2013). Liberal Foreign Policy and the Ideal of Fair Social Cooperation. Journal of Social Philosophy 44 (3):291-308.
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  4. Blain Neufeld (2013). Political Liberalism and Citizenship Education. Philosophy Compass 8 (9):781-797.
    John Rawls claims that the kind of citizenship education required by political liberalism demands ‘far less’ than that required by comprehensive liberalism. Many educational and political theorists who have explored the implications of political liberalism for education policy have disputed Rawls's claim. Writing from a comprehensive liberal perspective, Amy Gutmann contends that the justificatory differences between political and comprehensive liberalism generally have no practical significance for citizenship education. Political liberals such as Stephen Macedo and Victoria Costa maintain that political liberalism (...)
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  5. Blain Neufeld (2011). Amartya Sen * Edited by Christopher W. Morris. [REVIEW] Analysis 71 (2):402-404.
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  6. Blain Neufeld & Gordon Davis (2010). Civic Respect, Civic Education, and the Family. Educational Philosophy and Theory 42 (1):94-111.
    We formulate a distinctly 'political liberal' conception of mutual respect, which we call 'civic respect', appropriate for governing the public political relations of citizens in pluralist democratic societies. A political liberal account of education should aim at ensuring that students, as future citizens, learn to interact with other citizens on the basis of civic respect. While children should be required to attend educational institutions that will inculcate in them the skills and concepts necessary for them to be free and equal (...)
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  7. Blain Neufeld (2009). Coercion, the Basic Structure, and the Family. Journal of Social Philosophy 40 (1):37-54.
    In this article I revise and defend a core feature of political liberalism, namely, the idea that principles of political justice should be limited in their scope of application to what John Rawls calls the ‘basic structure of society.’ I refer to this feature as the ‘basic structure restriction’ of political liberalism. According to my account of the basic structure restriction, the basic structure includes all and only those institutions that have a profound effect on the lives of all citizens, (...)
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  8. Gordon Davis & Blain Neufeld (2007). Political Liberalism, Civic Education, and Educational Choice. Social Theory and Practice 33 (1):47-74.
    In this paper we argue that John Rawls’s account of political liberalism requires a conception of mutual respect that differs from the one advanced in A Theory of Justice. We formulate such a political liberal form of mutual respect, which we call ‘civic respect.’ We also maintain that core features of political liberalism – in particular, the ideas of ‘the burdens of judgment’ and ‘public reason’ – do not commit political liberalism to an ideal of personal autonomy, contrary to claims (...)
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  9. Blain Neufeld (2007). Political Liberalism, Civic Education, and Educational Choice. Social Theory and Practice 33 (1):47-74.
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  10. Blain Neufeld (2007). Review of James R. Otteson, Actual Ethics. [REVIEW] Notre Dame Philosophical Reviews 2007 (8).
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  11. Blain Neufeld (2005). Civic Respect, Political Liberalism, and Non-Liberal Societies. Politics, Philosophy and Economics 4 (3):275-299.
    One prominent criticism of John Rawls’s The Law of Peoples is that it treats certain non-liberal societies, what Rawls calls ‘decent hierarchical societies’, as equal participants in a just international system. Rawls claims that these non-liberal societies should be respected as equals by liberal democratic societies, even though they do not grant their citizens the basic rights of democratic citizenship. This is presented by Rawls as a consequence of liberalism’s commitment to the principle of toleration. A number of critics have (...)
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