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Profile: Cecile Fabre
  1.  12
    Cécile Fabre (2012). Cosmopolitan War. Oxford University Press.
    Introduction -- Cosmopolitanism -- Collective self-defense -- Subsistence wars -- Humanitarian intervention -- Commodified wars -- Asymmetrical wars -- Conclusion.
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  2.  53
    Cécile Fabre (2009). Guns, Food, and Liability to Attack in War. Ethics 120 (1):36-63.
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  3.  22
    Cécile Fabre & Seth Lazar (eds.) (2014). The Morality of Defensive War. OUP Oxford.
    International law and conventional morality grant that states may stand ready to defend their borders with lethal force. But what grounds the permission to kill for the sake of political sovereignty and territorial integrity? In this book leading theorists address this vexed issue, and set the terms of future debate over national defence.
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  4.  96
    Cécile Fabre (2003). To Deliberate or to Discourse Is That the Question? European Journal of Political Theory 2 (1):107-115.
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  5.  4
    Cécile Fabre (2006). Whose Body is It Anyway?: Justice and the Integrity of the Person. Oxford University Press Uk.
    In the prevailing liberal ethos, if there is one thing that is beyond the reach of others, it is our body in particular, and our person in general: our legal and political tradition is such that we have the right to deny others access to our person and body, even though doing so would harm those who need personal services from us, or body parts. However, we lack the right to use ourselves as we wish in order to raise income, (...)
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  6.  49
    Cécile Fabre (2010). Distributive Justice and Freedom: Cohen on Money and Labour. Utilitas 22 (4):393-412.
    In his recent Rescuing Justice and Equality, G. A. Cohen mounts a sustained critique of coerced labour, against the background of a radical egalitarian conception of distributive justice. In this article, I argue that Cohenian egalitarians are committed to holding the talented under a moral duty to choose socially useful work for the sake of the less fortunate. As I also show, Cohen's arguments against coerced labour fail, particularly in the light of his commitment to coercive taxation. In the course (...)
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  7.  35
    Cécile Fabre (2007). Mandatory Rescue Killings. Journal of Political Philosophy 15 (4):363–384.
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  8.  5
    Cecile Fabre (2013). Justice in a Changing World. Polity.
    Should governments give special rights to ethnic and cultural minorities? Should rich countries open their borders to economic immigrants or transfer resources to poor countries? When framing and implementing economic and environmental policies, should current generations take into account the interests of future generations? If our political community committed a wrong against another group a hundred years ago, do we owe reparations to current members of that group? These are just some of the pressing questions which are fully explored in (...)
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  9.  33
    Cécile Fabre (2005). Global Distributive Justice: An Egalitarian Perspective. Canadian Journal of Philosophy 35 (sup1):139-164.
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  10.  20
    Cécile Fabre (2009). VIII-Permissible Rescue Killings. Proceedings of the Aristotelian Society 109 (1pt2):149-164.
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  11. Henry S. Richardson, Cécile Fabre, Joshua Glasgow, Alison Hills, Kieran Setiya & Hallie Rose Liberto (2009). 10. Neil MacCormick, Practical Reason in Law and Morality Neil MacCormick, Practical Reason in Law and Morality (Pp. 192-196). In John Hawthorne (ed.), Ethics. Wiley Periodicals, Inc.
     
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  12.  35
    Cécile Fabre (2009). Permissible Rescue Killings. Proceedings of the Aristotelian Society 109 (1pt2):149-164.
    Many believe that agent-centred considerations, unlike agent-neutral reasons, cannot show that victims have the right to kill their attackers in self-defence, let alone establish that rescuers have the right to come to their help. In this paper, I argue that the right to kill in self- or other-defence is best supported by a hybrid set of reasons. In particular, agent-centred considerations account for the plausible intuition that victims have a special stake, which other parties lack, in being to thwart the (...)
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  13.  29
    Cecile Fabre (2004). Good Samaritanism : A Matter of Justice. In Jonathan Seglow (ed.), Critical Review of International Social and Political Philosophy. F. Cass Publishers 128-144.
    Liberal theorists of justice hardly ever study duties of Good Samaritanism. This is not to say that they regard a failure to be a Good Samaritan as morally acceptable: indeed, most of them think that it is morally wrong. But they tend not to think that it is morally wrong on the grounds that it constitutes a violation of a duty of justice. Rather, they condemn it as a failure to perform a duty of charity, or as a failure to (...)
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  14.  82
    Cécile Fabre (2003). Justice and the Compulsory Taking of Live Body Parts. Utilitas 15 (2):127.
    This paper argues that, if one thinks that the needy have a right to the material resources they need in order to lead decent lives, one must be committed, in some cases, to conferring on the sick a right that the healthy give them some of the body parts they need to lead such a life. I then assess two objections against that view, to wit: to confer on the sick a right to the live body parts of the healthy (...)
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  15.  9
    Cécile Fabre (2016). Ethics of Immigration: The Issue of Convicted Criminals. Journal of Applied Philosophy 33 (4):428-434.
    In this paper, I explore and probe Joseph Carens’ remarks, in his recent book The Ethics of Immigration, on the immigration status of foreign convicted criminals who have served their sentence, and who wish either to immigrate into our country or who are already here. Carens rejects deportation when it is not called for by considerations of national security, and agrees that considerations of public order can justify barring convicted foreign criminals from entering the country. I broadly agree with his (...)
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  16.  9
    Cécile Fabre (2010). Preparing for Politics: Judith Butler's Ethical Dispositions. Contemporary Political Theory 9 (3):284-303.
    The question of Judith Butler's ‘politics’ and their normative justification has been raised by critics and supporters alike for some time. The number of recent texts dedicated to this topic suggests that it remains an unresolved and still pressing question. I argue that in order to identify and evaluate the political implications of Butler's work, we must first recognize the relationship and distinction between four vectors of her thinking: her diagnosis of the human condition, her expression of specific normative aspirations, (...)
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  17.  54
    Cécile Fabre (2012). Internecine War Killings. Utilitas 24 (02):214-236.
    In his recent book Killing in War, McMahan develops a powerful argument for the view that soldiers on opposite sides of a conflict are not morally on a par once the war has started: whether they have the right to kill depends on the justness of their war. In line with just war theory in general, McMahan scrutinizes the ethics of killing the enemy. In this article, I accept McMahan's account, but bring it to bear on the entirely neglected, but (...)
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  18. Cecile Fabre (2008). Posthumous Rights. In Matthew H. Kramer (ed.), The Legacy of H.L.A. Hart: Legal, Political, and Moral Philosophy. Oxford University Press
     
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  19.  79
    Cécile Fabre (2009). Against Body Exceptionalism: A Reply to Eyal. Utilitas 21 (2):246-248.
    It is hard to do justice, in a short reply, to Eyal's excellent review. Accordingly, I will focus on what I take to be its central claim – namely that I fail to give proper consideration to the extent to which the forced extraction of body parts undermines individuals' opportunities for self-respect. According to Eyal, ‘body exceptionalism’ can be defended on the following grounds: ‘People usually see trespass into a person and into objects they associate with a person – especially (...)
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  20. Cécile Fabre (2008). Rights and Non-Existence. In Matthew Kramer, Claire Grant, Ben Colburn & Antony Hatzistavrou (eds.), The Legacy of H.L.A. Hart: Legal, Political and Moral Philosophy. OUP Oxford
  21.  6
    Cécile Fabre (2015). Nigel Biggar’s Just War: Reflections on Jus Ad Bellum. Studies in Christian Ethics 28 (3):292-297.
    This paper raises some questions about Biggar’s accounts of the just cause and proportionality criteria for a just war. With respect to just cause, it argues that Biggar is committed to a broader range of justifications for war than one might think. Regarding proportionality, it claims that his account thereof invites reflection on the morality of conscription, and, more important still, given the book’s main aim—to refute Christian pacifism—in fact should lead him to embrace pacifism.
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  22.  16
    Cécile Fabre (2014). Rights, Justice and War: A Reply. Law and Philosophy 33 (3):391-425.
    I offer a response to Rodin’s, Statman’s, Stilz’s, and Tadros’ papers on my book Cosmopolitan War.
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  23.  12
    Cécile Fabre (2009). Is the Body Special? Review of Cecile Fabre, Whose Body is It Anyway? Justice and the Integrity of the Person. Utilitas 21 (2).
  24.  31
    Cécile Fabre (2001). The Choice-Based Right to Bequeath. Analysis 61 (1):60–65.
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  25.  6
    Cécile Fabre (2015). War Exit. Ethics 125 (3):631-652.
    This article argues that we must sever the ethics of war termination from the ethics of war initiation: a belligerent who embarks on a just war at time t1 might be under a duty to sue for peace at t2 before it has achieved its just war aims; conversely, a belligerent who embarks on an unjust war at t1 might acquire a justification for continuing at t2. In the course of making that argument, the article evaluates the various ways in (...)
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  26.  32
    Cécile Fabre (2008). Reply to Wilkinson. Res Publica 14 (2):137-140.
    In his review of my book Whose Body is It Anyway, Wilkinson criticises the view (which I defend) that confiscating live body parts for the sake of the needy is (under some circumstances) a requirement of justice. Wilkinson makes the following three points: (a) the confiscation thesis is problematic on its own terms; (b) there is a way to justify coercive resource transfers without being committed to it; (c) the thesis rests on a highly questionable approach to the status of (...)
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  27.  7
    Ludovic Tanguy, Cécile Fabre, Lydia-Mai Ho-Dac & Josette Rebeyrolle (2011). Caractérisation des échanges entre patients et médecins : approche outillée d'un corpus de consultations médicales. Corpus 10:137-154.
    Nous présentons une étude fondée sur un corpus de transcriptions de consultations médicales, dans le cadre d’un projet interdisciplinaire qui explore la question des inégalités sociales de santé. L’objet de cet article est de montrer comment, en tant que linguistes familiers du traitement outillé des corpus, nous avons choisi d’aborder ce matériau qui fait l’objet de questionnements disciplinaires complémentaires, et quels éléments de caractérisation spécifiques nous sommes en mesure d’apporter en réponse à une demande émanant de la sphère médicale.
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  28.  20
    Cécile Fabre (2009). Reviews Sex, Culture and Justice . By Clare Chambers. Penn State University Press, 2008. Pp. 256. Philosophy 84 (1):158-163.
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  29.  6
    Cecile Fabre (2011). Satz, Debra.Why Some Things Should Not Be for Sale.Oxford: Oxford University Press, 2010. Pp. 264. $35.00. Ethics 121 (2):469-475.
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  30.  3
    Cécile Fabre (2015). On Jan Narveson’s “Pacifism: A Philosophical Analysis”. Ethics 125 (3):823-825,.
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  31.  8
    Cecile Fabre (2006). Book Review: An Introduction to Rights. [REVIEW] Journal of Moral Philosophy 3 (1):108-109.
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  32.  9
    Cécile Fabre (2006). Dworkin and His Critics, Justine Burley . Blackwell, 2004, Xiii + 412 Pp. [REVIEW] Economics and Philosophy 22 (2):288.
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  33.  2
    Cécile Fabre (2013). International Relations. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell
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  34. G. A. Cohen, Cecile Fabre & Norman Geras (2009). Ian Carter is Associate Professor of Political Philosophy at the Univer-Sity of Pavia, Italy. His Principal Books Include A Measure of Freedom (1999) and La Liberta Eguale (2005). He and Hillel Steiner and Mat-Thew Kramer Have Recently Edited Freedom: A Philosophical Anthology (2007). [REVIEW] In Stephen De Wijze, Matthew H. Kramer & Ian Carter (eds.), Hillel Steiner and the Anatomy of Justice: Themes and Challenges. Routledge 16--259.
     
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  35. Cécile Fabre (2016). Cosmopolitan Peace. Oxford University Press Uk.
    This book articulates a cosmopolitan theory of the principles which ought to regulate belligerents' conduct in the aftermath of war. Throughout, it relies on the fundamental principle that all human beings, wherever they reside, have rights to the freedoms and resources which they need to lead a flourishing life, and that national and political borders are largely irrelevant to the conferral of those rights. With that principle in hand, the book provides a normative defence of restitutive and reparative justice, the (...)
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  36. Cécile Fabre (2014). Cosmopolitan War. Oxford University Press Uk.
    Cécile Fabre defends an ethical account of war which focuses on the individual, as a rational and moral agent, over collective groups of people. She offers a new account of just and unjust war, exploring wars of national defence, civil wars, humanitarian intervention, wars involving private military forces, and asymmetrical wars.
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  37. Cécile Fabre (2002). Good Samaritanism: A Matter of Justice. Critical Review of International Social and Political Philosophy 5 (4):128-144.
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  38. Cecile Fabre (2010). In Defense of Mercenarism. British Journal of Political Science 40 (2010):539-559.
    The recent wars in Iraq and Afghanistan have been characterized by the deployment of large private military forces, under contract with the US administration. The use of so-called private military corporations and, more generally, of mercenaries, has long attracted criticisms. This article argues that under certain conditions, there is nothing inherently objectionable about mercenarism. It begins by exposing a weakness in the most obvious justification for mercenarism, to wit, the justification from freedom of occupational choice. It then deploys a less (...)
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  39. Cecile Fabre (2013). Justice in a Changing World. Polity.
    Should governments give special rights to ethnic and cultural minorities? Should rich countries open their borders to economic immigrants or transfer resources to poor countries? When framing and implementing economic and environmental policies, should current generations take into account the interests of future generations? If our political community committed a wrong against another group a hundred years ago, do we owe reparations to current members of that group? These are just some of the pressing questions which are fully explored in (...)
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  40. Cecile Fabre (2007). Justice in a Changing World. Polity.
    Should governments give special rights to ethnic and cultural minorities? Should rich countries open their borders to economic immigrants or transfer resources to poor countries? When framing and implementing economic and environmental policies, should current generations take into account the interests of future generations? If our political community committed a wrong against another group a hundred years ago, do we owe reparations to current members of that group? These are just some of the pressing questions which are fully explored in (...)
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  41. Cecile Fabre (2007). Justice in a Changing World. Polity.
    Should governments give special rights to ethnic and cultural minorities? Should rich countries open their borders to economic immigrants or transfer resources to poor countries? When framing and implementing economic and environmental policies, should current generations take into account the interests of future generations? If our political community committed a wrong against another group a hundred years ago, do we owe reparations to current members of that group? These are just some of the pressing questions which are fully explored in (...)
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  42. Cecile Fabre (2013). Justice in a Changing World. Polity.
    Should governments give special rights to ethnic and cultural minorities? Should rich countries open their borders to economic immigrants or transfer resources to poor countries? When framing and implementing economic and environmental policies, should current generations take into account the interests of future generations? If our political community committed a wrong against another group a hundred years ago, do we owe reparations to current members of that group? These are just some of the pressing questions which are fully explored in (...)
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  43. Cécile Fabre (2009). Preconception Rights. In Stephen De Wijze, Matthew H. Kramer & Ian Carter (eds.), Hillel Steiner and the Anatomy of Justice: Themes and Challenges. Routledge 16--53.
     
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