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Robert E. Goodin [140]R. E. Goodin [11]Robert Goodin [9]R. Goodin [2]
  1. Robert E. Goodin (2007). Enfranchising All Affected Interests, and its Alternatives. Philosophy and Public Affairs 35 (1):40–68.
  2.  16
    Robert E. Goodin (2008). Innovating Democracy: Democratic Theory and Practice After the Deliberative Turn. OUP Oxford.
    Revisioning macro-democratic processes in light of the processes and promise of micro-deliberation, Innovating Democracy provides an integrated perspective on democratic theory and practice after the deliberative turn.
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  3. R. E. Goodin, C. Pateman & R. Pateman (1997). Simian Sovereignty. Political Theory 25 (6):821-849.
    It seems to me that we should aim at something very much like this today: protected spaces of many different sorts matched to the needs of the different tribes. Michael Walzer (1994)They [animals] are not brethren, they are not underlings, they are other Nations, caught with ourselves in the net of life and time, fellow prisoners of the splendour and travail of the earth. Henry Beston (1928).
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  4. Robert E. Goodin (1995). Utilitarianism as a Public Philosophy. Cambridge University Press.
    Utilitarianism, the great reforming philosophy of the nineteenth century, has today acquired the reputation for being a crassly calculating, impersonal philosophy unfit to serve as a guide to moral conduct. Yet what may disqualify utilitarianism as a personal philosophy makes it an eminently suitable guide for public officials in the pursuit of their professional responsibilities. Robert E. Goodin, a philosopher with many books on political theory, public policy and applied ethics to his credit, defends utilitarianism against its critics and shows (...)
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  5.  62
    E. Goodin Robert (2003). Reflective Democracy. Oxford University Press.
    Democracy used to be seen as a relatively mechanical matter of merely adding up everyone's votes in free and fair elections. That mechanistic model has many virtues, among them allowing democracy to 'track the truth', where purely factual issues are all that is at stake. Political disputes invariably mix facts with values, however, and then it is essential to listen to what people are saying rather than merely note how they are voting. The great challenge is how to implement that (...)
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  6. Robert E. Goodin (2009). Demandingness as a Virtue. Journal of Ethics 13 (1):1-13.
    Philosophers who complain about the ‹demandingness’ of morality forget that a morality can make too few demands as well as too many. What we ought be seeking is an appropriately demanding morality. This article recommends a ‹moral satisficing’ approach to determining when a morality is ‹demanding enough’, and an institutionalized solution to keeping the demands within acceptable limits.
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  7. Robert E. Goodin (1988). What is so Special About Our Fellow Countrymen? Ethics 98 (4):663-686.
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  8. Christian List & Robert E. Goodin (2001). Epistemic Democracy: Generalizing the Condorcet Jury Theorem. Journal of Political Philosophy 9 (3):277–306.
    This paper generalises the classical Condorcet jury theorem from majority voting over two options to plurality voting over multiple options. The paper further discusses the debate between epistemic and procedural democracy and situates its formal results in that debate. The paper finally compares a number of different social choice procedures for many-option choices in terms of their epistemic merits. An appendix explores the implications of some of the present mathematical results for the question of how probable majority cycles (as in (...)
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  9. R. E. Goodin (2006). Liberal Multiculturalism: Protective and Polyglot. Political Theory 34 (3):289-303.
    By analogy to Macpherson 's "protective" and "self-developmental" models of liberal democracy, there might be two distinct models of liberal multiculturalism. On the protective-style model, the aim is to protect minority cultures against assimilationist and homogenizing intrusions of the majority. On the other model, here dubbed "polyglot multiculturalism," the majority might expand its own "context for choice" by having more minority cultures from whom to borrow. The latter is a more welcoming and inclusive strategy, still recognizably liberal in form, than (...)
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  10. Robert E. Goodin & Christian Barry (2014). Benefiting From the Wrongdoing of Others. Journal of Applied Philosophy 31 (2):363-376.
    Bracket out the wrong of committing a wrong, or conspiring or colluding or conniving with others in their committing one. Suppose you have done none of those things, and you find yourself merely benefiting from a wrong committed wholly by someone else. What, if anything, is wrong with that? What, if any, duties follow from it? If straightforward restitution were possible — if you could just ‘give back’ what you received as a result of the wrongdoing to its rightful owner (...)
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  11.  56
    R. E. Goodin (2012). Excused by the Unwillingness of Others? Analysis 72 (1):18-24.
    No one is excused from doing what he ought to do merely because he is unwilling to do it. But what if others are unwilling to play their necessary role in some joint venture that you all ought to undertake: might that excuse you from doing what you yourself ought to do as part of that? It would, if you were genuinely willing to play your necessary part if they were. But the unwillingness of everyone involved cannot reciprocally serve to (...)
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  12.  18
    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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  13.  15
    Robert E. Goodin (1988). Reasons for Welfare: The Political Theory of the Welfare State. Princeton University Press.
    Discusses the justification for a minimal welfare state independent of political rhetoric from the right or the left.
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  14.  57
    Robert E. Goodin (2000). Democratic Deliberation Within. Philosophy and Public Affairs 29 (1):81-109.
  15.  31
    Robert Goodin (2010). Norms Honoured in the Breach. In M. Baurmann G. Brennan & R. E. Goodin N. Southwood (eds.), Norms and Values: The Role of Social Norms as Instruments of Value Realisation. Nomos 289-298.
    http://www.uni-bielefeld.de/ZIF/Publikationen/books/10_Baurmann_NormsAndValues.html.
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  16.  56
    Charles R. Beitz & Robert E. Goodin (eds.) (2009). Global Basic Rights. OUP Oxford.
    Global Basic Rights brings together many of the most influential contemporary writers in political philosophy and international relations to explore some of the most challenging theoretical and practical questions provoked by Henry Shue's classic book Basic Rights.
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  17.  52
    Robert E. Goodin & Christian List (2006). A Conditional Defense of Plurality Rule: Generalizing May's Theorem in a Restricted Informational Environment. American Journal of Political Science 50 (4):940-949.
    May's theorem famously shows that, in social decisions between two options, simple majority rule uniquely satisfies four appealing conditions. Although this result is often cited in support of majority rule, it has never been extended beyond decisions based on pairwise comparisons of options. We generalize May's theorem to many-option decisions where voters each cast one vote. Surprisingly, plurality rule uniquely satisfies May's conditions. This suggests a conditional defense of plurality rule: If a society's balloting procedure collects only a single vote (...)
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  18. Lea Ypi, Robert E. Goodin & Christian Barry (2009). Associative Duties, Global Justice, and the Colonies. Philosophy and Public Affairs 37 (2):103-135.
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  19.  33
    E. Goodin Robert & Tilly Charles (eds.) (2006). The Oxford Handbook of Contextual Political Analysis. Oxford University Press.
    The Oxford Handbooks of Political Science is a ten-volume set of reference books offering authoritative and engaging critical overviews of the state of political science. This volume, The Oxford Handbook of Contextual Political Analysis, sets out to synthesize and critique for the first time those approaches to political science that offer a more fine-grained qualitative analysis of the political world. The work in the volume has a common aim in being sensitive to the thoughts of contextual nuances that disappear from (...)
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  20.  14
    Chiara Lepora & Robert E. Goodin (2016). On Complicity and Compromise: A Reply to Peter French and Steven Ratner. Criminal Law and Philosophy 10 (3):591-602.
    Peter French’s and Steven Ratner’s thoughtful comments are helpful in advancing the analysis we offered in our book On Complicity and Compromise. Inevitably, there are areas of disagreement and bones to pick. However, our primary concern in this reply will be to press, with their assistance, the more positive agenda.
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  21. Robert E. Goodin (1989). The Ethics of Smoking. Ethics 99 (3):574-624.
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  22. Robert E. Goodin (1990). No Smoking: The Ethical Issues. University of Chicago Press Journals.
     
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  23. Richard J. Arneson, Robert E. Goodin, David Schmidtz, Agnieszka Jaworska, Caspar Hare & Lionel K. McPherson (2007). 10. Laurence Thomas, The Family and the Political Self Laurence Thomas, The Family and the Political Self (Pp. 580-585). In Laurie DiMauro (ed.), Ethics. Greenhaven Press
     
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  24.  11
    Robert E. Goodin (2012). On Settling. Princeton University Press.
    Introduction -- Modes of settling: settling down, settling in, settling up, settling for, settling one's affairs, settling on -- The value of settling: settling as an aid to planning and agency, settling, commitment, trust, and confidence, settling the social fabric -- What settling is not: settling is not just compromising, settling is not just conservatism, settling is not just resignation -- Settling in aid of striving: settling in order to strive, what strivings require settling, and why, when to switch between (...)
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  25.  24
    Robert E. Goodin (2009). Rationalising Discursive Anomalies. Theoria 56 (119):1-13.
    Sunstein's Infotopia offers four reasons for thinking that information-pooling via mechanical aggregation of votes is superior to discursive sharing of opinions. This article focuses on two of them—the Common Knowledge Effect and Group Polarisation—showing that both phenomena might have perfectly good Bayesian explanations. Far from constituting 'errors', both can actually contribute to truth-tracking in ways that cannot be accomplished via mechanical aggregation of votes alone.
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  26.  28
    R. E. Goodin (1985). Negating Positive Desert Claims. Political Theory 13 (4):575-598.
  27. D. Schmidtz & R. E. Goodin (2000). Social Welfare and Individual Responsibility (M. Van Roojen). Philosophical Books 41 (1):62-63.
    The issue of social welfare and individual responsibility has become a topic of international public debate in recent years as politicians around the world now question the legitimacy of state-funded welfare systems. David Schmidtz and Robert Goodin debate the ethical merits of individual versus collective responsibility for welfare. David Schmidtz argues that social welfare policy should prepare people for responsible adulthood rather than try to make that unnecessary. Robert Goodin argues against the individualization of welfare policy and expounds the virtues (...)
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  28.  91
    Robert E. Goodin & Christian List (2006). Special Majorities Rationalized. British Journal of Political Science 36 (2):213-241.
    Complaints are common about the arbitrary and conservative bias of special-majority rules. Such complaints, however, apply to asymmetrical versions of those rules alone. Symmetrical special-majority rules remedy that defect, albeit at the cost of often rendering no determinate verdict. Here what is formally at stake, both procedurally and epistemically, is explored in the choice between those two forms of special-majority rule and simple-majority rule; and practical ways are suggested of resolving matters left open by symmetrical special-majority rules – such as (...)
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  29.  9
    Robert E. Goodin (1992). Motivating Political Morality. Blackwell.
  30. Robert E. Goodin (1995). Utilitarianism as a Public Philosophy. Cambridge University Press.
    Utilitarianism, the great reforming philosophy of the nineteenth century, has today acquired the reputation for being a crassly calculating, impersonal philosophy unfit to serve as a guide to moral conduct. Yet what may disqualify utilitarianism as a personal philosophy makes it an eminently suitable guide for public officials in the pursuit of their professional responsibilities. Robert E. Goodin, a philosopher with many books on political theory, public policy and applied ethics to his credit, defends utilitarianism against its critics and shows (...)
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  31.  13
    Robert E. Goodin (1989). Theories of Compensation. Oxford Journal of Legal Studies 9 (1):56-75.
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  32.  65
    Robert E. Goodin (1986). Responsibilities. Philosophical Quarterly 36 (142):50-56.
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  33.  26
    R. E. Goodin (1977). Laying Linguistic Traps. Political Theory 5 (4):491-504.
  34. Kai Spiekermann & Robert E. Goodin (2012). Courts of Many Minds. British Journal of Political Science 42:555-571.
    In 'A Constitution of Many Minds' Cass Sunstein argues that the three major approaches to constitutional interpretation – Traditionalism, Populism and Cosmopolitanism – all rely on some variation of a ‘many-minds’ argument. Here we assess each of these claims through the lens of the Condorcet Jury Theorem. In regard to the first two approaches we explore the implications of sequential influence among courts (past and foreign, respectively). In regard to the Populist approach, we consider the influence of opinion leaders.
     
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  35. M. Baurmann, G. Brennan, R. Goodin & N. Southwood (eds.) (2010). Norms and Values. Nomos Verlag.
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  36.  13
    R. Goodin (1997). Rights, Young and Old. Oxford Journal of Legal Studies 17 (2):185-204.
  37.  35
    Robert E. Goodin & Joanne C. Lau (2011). Enfranchising Incompetents: Suretyship and the Joint Authorship of Laws. Ratio 24 (2):154-166.
    Proposals to lower the age of voting, to 15 for example, are regularly met with worries that people that age are not sufficiently ‘competent’. Notice however that we allow people that age to sign binding legal contracts, provided that those contracts are co-signed by their parents. Notice, further, that in a democracy voters are collectively ‘joint authors’ of the laws that they enact. Enfranchising some less competent voters is no worry, the Condorcet Jury Theorem assures us, so long as the (...)
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  38. Robert E. Goodin & Frank Jackson (2007). Freedom From Fear. Philosophy and Public Affairs 35 (3):249–265.
  39.  88
    Robert E. Goodin & Lina Eriksson (2009). Democratically Relevant Alternatives. Analysis 69 (1):9-17.
    Many paradoxes have been revealed in the theory of democracy over the years. This article points to yet another paradox at the heart of democracy, whether in its aggregative or deliberative form.The paradox is this: If you are dealing with a large and heterogeneous community, in which people's choices are menu-sensitive in diverse ways, and if people's cognitive capacities preclude them from considering all items on a large menu simultaneouslythen individuals’ choices may be unstable and manipulable depending on how choices (...)
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  40.  43
    Robert E. Goodin & Geoffrey Brennan (2001). Bargaining Over Beliefs. Ethics 111 (2):256-277.
  41. Robert E. Goodin (2007). Why Social Justice is Not All That Matters: Justice as the First Virtue. Ethics 117 (3):413-432.
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  42. Robert E. Goodin (2012). Index. In On Settling. Princeton University Press 107-114.
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  43. Robert E. Goodin & Andrew Reeve (eds.) (1989). Liberal Neutrality. Routledge.
  44.  32
    Robert E. Goodin (2006). Volenti Goes to Market. Journal of Ethics 10 (1-2):53 - 74.
    If free markets consist in nothing more than “capitalist acts between consenting adults,” and if in the old legal maxim “volenti non fit injuria,” then it seems to follow that free markets do no wrongs. But that defense of free markets wrenches the “volenti” maxim out of context. In common law adjudication of disputes between two parties, it is perfectly appropriate to cast standards of “volenti” narrowly, and largely ignore “duress via third parties” (wrongs done to or by others who (...)
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  45.  6
    E. Goodin Robert & Pasternak Avia (2016). Intending to Benefit From Wrongdoing. Politics, Philosophy and Economics 15 (3):280-297.
    Some believe that the mere beneficiaries of wrongdoing of others ought to disgorge their tainted benefits. Others deny that claim. Both sides of this debate concentrate on unavoidable beneficiaries of the wrongdoing of others, who are presumed themselves to be innocent by virtue of the fact they have neither contributed to the wrong nor could they have avoided receiving the benefit. But as we show, this presumption is mistaken for unavoidable beneficiaries who intend in certain ways to benefit from wrongdoing, (...)
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  46.  18
    Robert E. Goodin (2006). The Epistemic Benefi Ts of Multiple Biased Observers. Episteme 3 (3):166-174.
    We know that we can learn much from the reports of multiple competent, independent, unbiased observers. There are also things we can learn from the reports of competent but biased observers. Specifically, when reports go against the grain of an agent’s known biases, we can be relatively confident in the veracity of those reports. Triangulating on the truth via that mechanism requires a multiplicity of observers with distinct biases, each of whose reports might be one-way decisive in that fashion. It (...)
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  47.  30
    Philip Pettit & Robert Goodin (1986). The Possibility of Special Duties. Canadian Journal of Philosophy 16 (4):651 - 676.
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  48.  86
    Robert E. Goodin (1987). Egalitarianism, Fetishistic and Otherwise. Ethics 98 (1):44-49.
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  49.  61
    Robert E. Goodin (1987). Apportioning Responsibilities. Law and Philosophy 6 (2):167 - 185.
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  50. Robert E. Goodin, James Mahmud Rice, Antti Parpo & Lina Eriksson (2008). Discretionary Time: A New Measure of Freedom. Cambridge University Press.
    A healthy work-life balance has become increasingly important to people trying to cope with the pressures of contemporary society. This trend highlights the fallacy of assessing well-being in terms of finance alone; how much time we have matters just as much as how much money. The authors of this book have developed a novel way to measure 'discretionary time': time which is free to spend as one pleases. Exploring data from the US, Australia, Germany, France, Sweden and Finland, they show (...)
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