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  1. Jordy Rocheleau (forthcoming). Combatant Responsibility for Fighting in Unjust Wars: A Defense of a Limited Moral Equality of Soldiers. Social Philosophy Today.
     
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  2. Jordy Rocheleau (2012). Against Small Interventions On Sliding Scale Grounds. Philosophy in the Contemporary World 19 (2):26-38.
    The 2011 NATO intervention in Libya has been hailed as a successful humanitarian intervention, beginning the implementation of the United Nations' Responsibility to Protect. Yet when the intervention pursued a mission of regime change which was not necessary to halt an imminent catastrophe, it became dubious on the strict reading of just cause that has been influential in just war theory. However, a recent trend suggests that minor uses of force with small cost to benefit ratios can be justified by (...)
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  3. Jordy Rocheleau (2010). From Aggression to Just Occupation? The Temporal Application of Jus Ad Bellum Principles and the Case of Iraq. Journal of Military Ethics 9 (2):123-138.
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  4. Jordy Rocheleau (2010). Combatant Responsibility for Fighting in Unjust Wars. Social Philosophy Today 26:93-106.
    Just war theory has traditionally presupposed what Michael Walzer calls the moral equality of soldiers: that combatants on all sides have an equal right to kill, such that the soldier is not blameworthy for fighting for an unjust cause. The theory of moral equality has come under increasing attack by Jeff McMahan and others who argue that soldiers are responsible for killing for an unjust cause. I agree with McMahan that soldiers cannot be justified in serving injustice, such that there (...)
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  5. Jordy Rocheleau (2010). License to Kill. Radical Philosophy Review 13 (2):203-208.
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  6. Jordy Rocheleau (2007). State Consent Vs. Human Rights as Foundations for International Law. Social Philosophy Today 23:117-132.
    The traditional view that legitimate international law is founded on the consent of the states subject to it has come under increasing attack by liberals, such as Allen Buchanan, who argue for a cosmopolitan order in which the protection of human rights norms is legally foundational. The cosmopolitan argument presupposes that human rights would be better preserved by doing away with the requirement of state consent. However, state consent is seen to be necessary for protecting the rights of individuals in (...)
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  7. Jordy Rocheleau (2005). Discourse Ethics and the Posibility of Impartial Universalim. Dialogos 40 (85):153-178.
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  8. Jordy Rocheleau (2003). Liberal Public Reason and the Legitimacy of Environmental Regulations. Social Philosophy Today 19:103-121.
    There is a little explored tension between the regulations called for by environmentalists and the predominant liberal political theory. The latter says that laws are only legitimate when publicly defensible to all who must follow them and thus does not support the state adoption of particular values. Environmental concerns frequently fall under the category of particular values. I explore ways that liberalism does in fact support environmental regulations as furthering universal rights and justice within and between generations. However, some forms (...)
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  9. Jordy Rocheleau (2003). The Politics of Critical Theory. Social Theory and Practice 29 (1):137-157.
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  10. Jordy Rocheleau (2002). Communications Theory and the Future of Ideology Critique. Social Philosophy Today 18:83-96.
    Though the concept of ideology appears central to the explanation of the perseverance of systematic domination, the coherence and viability of the concepthave been repeatedly questioned. The status of the concept of ideology in critical theory has become one of simultaneous dependence and suspicion. While Habermas has been reluctant to develop the concept in his communications theory, this paper argues that ideology can be usefully and coherently defined in terms of distorted communication. It is shown that this discourse theoretical concept (...)
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  11. Jordy Rocheleau (2001). Communication, Recognition and Politics. Social Philosophy Today 17:253-263.
    Axel Honneth has outlined a critical social theory in terms of recognition. He has recently argued that his theory is superior to the communications framework ofHabermas in that it better achieves the goals of providing normative criticism of society's ability to foster genuine and full sell-realization and explaining how emancipatory social movements can emerge within existing society. After exploring these arguments and their implications for critical theory, this paper concludes that Honneth's criticisms of Habermas fail and that the former's recognition (...)
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  12. Jordy Rocheleau (2000). Discourse Ethics and Identity Politics. Social Philosophy Today 15:171-187.
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