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Brian Barry [83]Brian M. Barry [6]
  1. Brian Barry (2001). Culture and Equality: An Egalitarian Critique of Multiculturalism. Polity Press.
    All major western countries today contain groups that differ in their religious beliefs, customary practices or ideas about the right way in which to live. How should public policy respond to this diversity? In this important new work, Brian Barry challenges the currently orthodox answer and develops a powerful restatement of an egalitarian liberalism for the twenty-first century. Until recently it was assumed without much question that cultural diversity could best be accommodated by leaving cultural minorities free to associate in (...)
     
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  2. Brian M. Barry (1995). Justice as Impartiality. Oxford University Press.
    Almost every country today contains adherents of different religions and different secular conceptions of the good life. Is there any alternative to a power struggle among them, leading most probably to either civil war or repression? The argument of this book is that justice as impartiality offers a solution. According to the theory of justice as impartiality, principles of justice are those principles that provide a reasonable basis for the unforced assent of those subject to them. The object of this (...)
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  3.  5
    Brian Barry (1992). Theories of Justice. Philosophical Review 101 (3):703-706.
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  4. Brian Barry (1975). The Liberal Theory of Justice: A Critical Examination of the Principal Doctrines in a Theory of Justice by John Rawls. Philosophical Review 84 (4):598-603.
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  5.  93
    Peter Achinstein, Brian Barry, Clarendon Press Oxford, John Bigelow, Robert Pargetter, Cambridge Uni Cambridge, H. James Birx, Richard J. Blackwell, Univer Indiana & C. Blok (1991). L22000. 00. Mind 100:399.
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  6.  12
    Brian Barry & Robert E. Goodin (eds.) (1992). Free Movement Ethical Issues in the Transnational Migration of People and of Money. Penn State University Press.
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  7. Brian M. Barry (1973). The Liberal Theory of Justice. Oxford,Clarendon Press.
     
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  8. Brian Barry (1999). Sustainable and Intergenerational Justice. In Andrew Dobson (ed.), Fairness and Futurity: Essays on Environmental Sustainability and Social Justice. OUP Oxford
     
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  9. Richard I. Sikora & Brian M. Barry (eds.) (1978/1996). Obligations to Future Generations. White Horse Press.
    This reprint of a collection of essays on problems concerning future generations examines questions such as whether intrinsic value should be placed on the preservation of mankind, what are our obligations to posterity, and whether potential people have moral rights.
     
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  10. Brian Barry (1995). John Rawls and the Search for Stability. [REVIEW] Ethics 105 (4):874 - 915.
  11. Brian Barry (1996). Real Freedom and Basic Income. Journal of Political Philosophy 4 (3):242–276.
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  12.  1
    W. G. Runciman & Brian Barry (1967). Political Argument. Philosophical Quarterly 17 (66):87.
    Since its publication in 1965, Brian Barry's seminal work has occupied an important role in the revival of Anglo-American political philosophy. A number of ideas and terms in it have become part of the standard vocabulary, such as the distinction between "ideal-regarding" and "want-regarding" principles and the division of principles into aggregative and distributive. The book provided the first precise analysis of the concept of political values having trade-off relations and its analysis of the notion of the public interest has (...)
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  13.  39
    Brian Barry (2002). Capitalists Rule Ok? Some Puzzles About Power. Politics, Philosophy and Economics 1 (2):155-184.
    Even if we do not observe those who own or manage capital doing anything, are there nevertheless good reasons for saying that they have power over government? My thesis is that, on any analysis of `power over others' that enables us to say that voters have power over those elected and that consumers have power over producers, we also have to say that those who own or control capital have power over government. Conversely, the reasons that can be given (and (...)
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  14.  85
    Brian Barry (1997). Sustainability and Intergenerational Justice. Theoria 44 (89):43-64.
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  15.  92
    Brian Barry (1996). Book Review:Multicultural Citizenship: A Liberal Theory of Minority Rights. Will Kymlicka. [REVIEW] Ethics 107 (1):153-.
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  16. Brian Barry (1985). Comment on Elster. Ethics 96 (1):156-158.
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  17.  45
    Brian Barry (1990). The Welfare State Versus the Relief of Poverty. Ethics 100 (3):503-529.
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  18. Keith M. Dowding, Robert E. Goodin, Carole Pateman & Brian Barry (eds.) (2004). Justice and Democracy: Essays for Brian Barry. Cambridge University Press.
    While much has been written about social justice, even more has been written about democracy. Rarely is the relationship between social justice and democracy carefully considered. Does justice require democracy? Will democracy bring justice? This volume brings together leading authors who consider the relationship of democracy and justice. The intrinsic justness of democracy is challenged and the relationship between justice, democracy and the common good examined.
     
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  19. Brian Barry (1973). Liberalism and Want-Satisfaction: A Critique of John Rawls. Political Theory 1 (2):134-153.
  20. Brian Barry (1996). Justice as Impartiality: A Treatise on Social Justice, Volume Ii. Clarendon Press.
    For over twenty years, Brian Barry has been writing on the foundations of a liberal-democratic constitutional order. Standing against the trend towards relativism in political philosophy, Barry offers a contemporary restatement of the Enlightenment idea that certain basic principles can validly claim the allegiance of every reasonable human being.
     
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  21.  71
    Brian Barry (1997). Liberalism and Multiculturalism. Ethical Perspectives 4 (1):3-14.
    After 1945, liberalism in a broad sense that I shall define in a moment, became an almost unquestioned basis of thinking about politics in English-speaking political philosophy. Over the past twenty years or so, however, this liberalism has been subjected to a number of challenges. Many of these can be brought under the umbrella of ‘multiculturalism’. The kind of claim typically made in the name of multiculturalism — or, as it is sometimes called, the ‘politics of difference’ — is that (...)
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  22.  38
    Brian Barry (1989). Utilitarianism and Preference Change. Utilitas 1 (2):278.
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  23. Brian Barry (1973). John Rawls and the Priority of Liberty. Philosophy and Public Affairs 2 (3):274-290.
  24. Brian Barry (1975). Anarchy, State and Utopia. [REVIEW] Political Theory 3 (3):331-336.
  25.  76
    Brian Barry (1973). Wollheim's Paradox: Comment. Political Theory 1 (3):317-322.
  26.  48
    Brian Barry (1995). Review: John Rawls and the Search for Stability. [REVIEW] Ethics 105 (4):874 - 915.
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  27.  73
    Brian Barry (1984). Book Review:Liberalism and the Limits of Justice. Michael J. Sandel. [REVIEW] Ethics 94 (3):523-.
  28. Brian Barry (1990). Political Argument: A Reissue with a New Introduction. University of California Press.
    Since its publication in 1965 _Political Argument_ has come to be recognized as occupying a key position in the revival of Anglo-American political philosophy. A number of the ideas introduced by Barry have become part of the standard vocabulary, such as the distinction between ideal-regarding and want-regarding principles and the division of principles into aggregative and distributive. _Political Argument_ provided the first precise analysis, still frequently cited, of the conception that political values have trade-off relations; the analysis of the notion (...)
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  29. Brian M. Barry (1993). [Book Review] Democracy, Power, and Justice, Essays in Political Theory. [REVIEW] Ethics 103 (3):590-592.
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  30.  18
    Brian Barry (2010). David Hume as a Social Theorist. Utilitas 22 (4):369-392.
    This article examines Russell Hardin's interpretation of Hume's argument that great social order depends on coordination convention. The main argument shows that despite an apparent move in that direction Hume's main argument is that justice and the other convention-based virtues rest on a cooperative convention which solves a prisoner's dilemma problem and that states are required when a society exceeds some small size because only states can solve the large number prisoner's dilemma problems that constitute the 'problem of social order'. (...)
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  31.  7
    Brian Barry (1979). Don't Shoot the Trumpeter - He's Doing His Best! Theory and Decision 11 (2):153-180.
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  32. Brian Barry (1995). Spherical Justice and Global Injustice. In David Miller & Michael Walzer (eds.), Pluralism, Justice, and Equality. OUP Oxford 74.
     
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  33.  60
    Brian Barry (1977). Rawls on Average and Total Utility: A Comment. Philosophical Studies 31 (5):317 - 325.
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  34.  45
    Brian Barry (1994). In Defense of Political Liberalism. Ratio Juris 7 (3):325-330.
  35. Brian Barry (1978). Circumstances of Justice and Future Generations. In Richard I. Sikora & Brian M. Barry (eds.), Obligations to Future Generations. White Horse Press 204--48.
     
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  36. Norberto Bobbio, Michael J. Perry, Susan Mendus, Nichola Lacey, Brian Barry & E. F. Paul (1990). Liberalism and Democracy. Philosophical Quarterly 40 (161):515-522.
     
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  37.  42
    Brian Barry (1984). Tragic Choices:Tragic Choices. Guido Calabresi, Philip Bobbitt. Ethics 94 (2):303-.
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  38.  33
    Brian M. Barry (1961). Justice and the Common Good. Analysis 21 (4):86 - 90.
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  39.  31
    Brian Barry (1996). Contractual Justice: A Modest Defence. Utilitas 8 (3):357.
    As the author of Justice as Impartiality, I am not ashamed to admit that I was delighted by the liveliness of the discussion generated by it at the meeting on which this symposium is based. I am likewise grateful to the six authors for finding the book worthy of the careful attention that they have bestowed on it. Between them, the symposiasts take up many more points than I can cover in this response. I shall therefore focus on some themes (...)
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  40.  4
    Brian Barry (1977). The Practice of Rights. International Studies in Philosophy 9:191-193.
  41.  3
    Brian Barry (1990). Review: Social Criticism and Political Philosophy. [REVIEW] Philosophy and Public Affairs 19 (4):360 - 373.
  42.  40
    Brian Barry (1981). Do Neighbors Make Good Fences?: Political Theory and the Territorial Imperative. Political Theory 9 (3):293-301.
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  43.  37
    Patrick Gardiner, C. C. W. Taylor, Leslie M. S. Griffiths, C. J. F. Williams, Richard Campbell, Brian Barry & J. C. Gosling (1968). New Books. [REVIEW] Mind 77 (308):602-620.
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  44.  7
    Brian Barry (1978). Critical Notice of Robert Paul Wolff, Understanding Rawls: A Reconstruction and Critique Of. Canadian Journal of Philosophy 8 (4):753-783.
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  45.  38
    Brian Barry (1989). The Ownership and Distribution of the World's Natural Resources: A Symposium. [REVIEW] Journal of Value Inquiry 23 (3):169-170.
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  46.  21
    Brian Barry (1978). Critical Notice of Robert Paul Wolff, Understanding Rawls: A Reconstruction and Critique of "A Theory of Justice". Canadian Journal of Philosophy 8 (4):753-783.
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  47.  20
    Brian Barry (1979). On Editing Ethics. Ethics 90 (1):1-6.
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  48.  20
    Brian Barry (1997). James Griffin, Value Judgement: Improving Our Ethical Beliefs, Oxford, Clarendon Press, 1996, Pp. Xii + 180. Utilitas 9 (3):361.
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  49. Brian Barry (1989). Theories of Justice: A Treatise on Social Justice, Vol. 1. University of California Press.
    What is social justice? In _Theories of Justice_ Brian Barry provides a systematic and detailed analysis of two kinds of answers. One is that justice arises from a sense of the advantage to everyone of having constraints on the pursuit of self-interest. The other answer connects the idea of justice with that of impartiality. Though the first book of a trilogy, _Theories of Justice_ stands alone and constitutes a major contribution to the debate about social justice that began in 1971 (...)
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  50.  21
    Brian Barry (1968). Warrender and His Critics. Philosophy 43 (164):117 - 137.
    The decade of criticism directed at The Political Philosophy of Hobbes has found the critics united in rejecting many of Warrender's conclusions, but it has not produced a generally accepted alternative interpretation. I shall argue in this paper that this has happened because the critics have not been searching enough in their criticism. Often they have taken over without discussion two crucial but highly questionable features of Warrender's book: first, his ignoring the definition of ‘obligation’ given in Leviathan ; and, (...)
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