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Ernest J. Weinrib [5]Ernest Joseph Weinrib [2]
  1. Ernest Joseph Weinrib (2012). Corrective Justice. Oxford University Press.
    Correlativity and personality -- The disintegration of duty -- Remedies -- Gain-based damages -- Punishment and disgorgement as contract remedies -- Unjust enrichment -- Incontrovertible benefit in Jewish law -- Poverty and property in Kant's system of rights -- Can law survive legal education?
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  2. Ernest J. Weinrib (1996). Legal Formalism. In Dennis M. Patterson (ed.), A Companion to Philosophy of Law and Legal Theory. Blackwell Publishers.
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  3. Ernest Joseph Weinrib (1995). The Idea of Private Law. Harvard University Press.
    The book combines philosophical exposition and legal analysis, and pays special attention to issues of tort law.
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  4. Ernest J. Weinrib (1989). Aristotle's Forms of Justice. Ratio Juris 2 (3):211-226.
  5. Ernest J. Weinrib (1984). Howard Williams, Kant's Political Philosophy Reviewed By. Philosophy in Review 4 (6):301-302.
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  6. Ernest J. Weinrib (1983). Toward a Moral Theory of Negligence Law. Law and Philosophy 2 (1):37 - 62.
    This paper explores how the widely acknowledged conception of tort law as corrective justice is to be applied to the law of negligence. Corrective justice is an ordering of transactions between two parties which restores them to an antecedent equality. It is thus incompatible with the comprehensive aggregation of utilitarianism, and it stands in easy harmony with Kantian moral notions. This conception of negligence law excludes both maximizing theories, such as Holmes' and Posner's, and Fried's risk pool, which combines Kantianism (...)
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  7. Ernest J. Weinrib (1982). Obedience to the Law in Plato's Crito. American Journal of Jurisprudence 27 (1):85-108.
    Plato's Crito is not a treatise on obedience to the law, but a dialogue whose interpretation is not determined by its surface meaning. The initial dream is not mere ornamentation; rather it points to the range of possibilities in Socrates' situation. The speeches of the Laws, with which the dialogue closes, are not intended to be philosophically cogent, since they are inconsistent with the principles laid out in the preceding conversation between Socrates and Crito. The arguments of the Laws are (...)
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