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  1. John Rodman (1979). Animal Justice: The Counter-Revolution in Natural Right and Law. Inquiry 22 (1-4):3 – 22.
    The debate over whether human animals are linked by bonds of justice to nonhu-man animals is ancient and has been several times settled. The Roman jurists defined the j us naturae in terms of what nature had taught 'all animals', but Grotius and other natural-law theorists rejected this view and redefined the jus naturae as that which accorded with human nature, thereby founding the 'modern' view which has excluded nonhuman animals from the sphere of justice. This paper examines Grotius's argument (...)
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  2. John Rodman (1977). I. The Liberation of Nature? Inquiry 20 (1-4):83 – 131.
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  3. John Rodman (1976). Ii. The Other Side of Ecology in Ancient Greece: Comments on Hughes. Inquiry 19 (1-4):108 – 112.
    The classical roots of ecological sensibility lie not only in the ?theatre of reason? (Greek nature philosophy and natural history), but also in religious mythology. More important than the world seen as the ?theatre of the gods?, however, was the radically ecological view of death stated in mythic form by Empedocles and the Pythagoreans. The very emergence of the ?theatre of reason? marked a significant stage of man's alienation from nature (and from himself), though the struggle between rationalistic anthropocentrism and (...)
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  4. John Rodman (1975). On the Human Question, Being the Report of the Erewhonian High Commission to Evaluate Technological Society. Inquiry 18 (2):127 – 166.
    (1975). On the human question, being the report of the Erewhonian high commission to evaluate technological society. Inquiry: Vol. 18, No. 2, pp. 127-166.
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