Search results for 'Justice (Philosophy' (try it on Scholar)

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  1. Mikael M. International Association for Philosophy of Law and Social Philosophy, Karlsson & Ólafur Páll Jónsson (1995). Law, Justice and the State Nordic Perspectives : Proceedings of the 16th World Congress of the International Association for Philosophy of Law and Social Philosophy , Reykjavík, 26 May-2 June, 1993. [REVIEW]
     
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  2. World Congress on Philosophy of Law and Social Philosophy, Mikael M. Karlsson, Ólafur Páll Jónsson & Eyja Margrét Brynjarsdóttir (1997). Recht, Gerechtigkeit Und der Staat Studien Zu Gerechtigkeit, Demokratie, Nationalität, Nationalen Staaten Und Supranationalen Staaten Aus der Perspektive der Rechtstheorie, der Sozialphilosophie Und der Sozialwissenschaften = Law, Justice, and the State : Studies in Justice, Democracy, Nationality, National States, and Supra-National States From the Standpoints of Legal Theory, Social Philosophy, and Social Science. Monograph Collection (Matt - Pseudo).
     
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  3. Clarence Sholé Johnson (2003). Cornel West & Philosophy: The Quest for Social Justice. Routledge.
    Cornel West's reputation as a public and celebrity intellectual has overshadowed his important contributions to philosophy. Professor Clarence Shole Johnson provides a rectification of this situation in this benchmark, thought-provoking book. After a brief biographical sketch, Johnson leads us through a comprehensive examination of West's philosophy from his conceptions of pragmatism, existentialism, Marxism, and Prophetic Christianity to his persuasive writings on black-Jewish relations, affirmative action, and the role of black intellectuals. Special focus is given to West's writings on ethics and (...)
     
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  4.  13
    Alessandro Ferrara (1999). Justice and Judgment: The Rise and the Prospect of the Judgment Model in Contemporary Political Philosophy. Sage.
    This text is an integrated and comprehensive account of theories of justice and judgement in contemporary political and moral philosophy. It offers a critical examination of judgement and normative validity in the recent works of Rawls, Habermas, Ackerman, Michaleman, and Dworkin. Ferrara demonstrates how the understanding of justice and normative validity, since the linguistic turn in philosophy, is defined in terms of reflective judgement. This demonstration comprises of an historical overview of the judgement model in contemporary political philosophy (...)
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  5. Howard Richards (1992). Letters From Quebec: A Philosophy for Peace and Justice. International Scholars Publications.
    v. 1. Philosophy for peace and justice -- v. 2. Methods for transforming the structures of the modern world.
     
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  6. Lenn Evan Goodman (1991). On Justice: An Essay in Jewish Philosophy. Littman Library of Jewish Civilization.
     
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  7. Juha Räikkä (2014). Social Justice in Practice: Questions in Ethics and Political Philosophy. Springer.
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  8.  14
    Guo Qiyong (2013). On Confucian Political Philosophy and Its Theory of Justice. Frontiers of Philosophy in China 8 (1):53-75.
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  9. Long Cheng (2011). Fa Zhe Xue Shi Ye Zhong di Cheng Xu Zheng Yi: Yi Cheng Xu Zheng Yi Yan Jiu Zhong de Fen Xi Mo Shi Wei Zhu de Kao Cha = the Philosophy of Law in the Vision of Procedural Justice. She Hui Ke Xue Wen Xian Chu Ban She.
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  10. John George Hansen (2013). Walking with Indigenous Philosophy: Justice and Addiction Recovery. Jcharlton Pub..
     
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  11. Nitin J. Vyas, Ranjan K. Panda & Bhaskar Vyas (eds.) (2003). Philosophy of Justice. Bharatiya Vidya Prakashan.
     
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  12. Samuel Richard Freeman (2006). Justice and the Social Contract: Essays on Rawlsian Political Philosophy. Oxford University Press.
    John Rawls (1921-2002) was one of the 20th century's most important philosophers and continues to be among the most widely discussed of contemporary thinkers. His work, particularly A Theory of Justice, is integral to discussions of social and international justice, democracy, liberalism, welfare economics, and constitutional law, in departments of philosophy, politics, economics, law, public policy, and others. Samuel Freeman is one of Rawls's foremost interpreters. This volume contains nine of his essays on Rawls and Rawlsian justice, (...)
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  13.  61
    Adam Swift (1999). Public Opinion and Political Philosophy: The Relation Between Social-Scientific and Philosophical Analyses of Distributive Justice. [REVIEW] Ethical Theory and Moral Practice 2 (4):337-363.
    This paper considers the relation between philosophical discussions of, and social-scientific research into popular beliefs about, distributive justice. The first part sets out the differences and tensions between the two perspectives, identifying considerations which tend to lead adherents of each discipline to regard the other as irrelevant to its concerns. The second discusses four reasons why social scientists might benefit from philosophy: problems in identifying inconsistency, the fact that non-justice considerations might underlie distributive judgments, the way in which (...)
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  14.  41
    Sridhar Venkatapuram (2009). A Bird's Eye View. Two Topics at the Intersection of Social Determinants of Health and Social Justice Philosophy. Public Health Ethics 2 (3):224-234.
    The article discusses two areas at the intersection of social determinants of health research and social justice theory. The first section examines the affinity between social epidemiology and the capabilities approach. The second section examines how social epidemiology's expansion of the scope of the causal chain and determinants raises questions about epistemology and ontology in epidemiology as well as the field's link to the moral concern for human health.
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  15.  75
    Erin M. Cline (2007). Two Senses of Justice: Confucianism, Rawls, and Comparative Political Philosophy. Dao: A Journal of Comparative Philosophy 6 (4):361-381.
    This paper argues that a comparative study of the idea of a sense of justice in the work of John Rawls and the early Chinese philosopher Kongzi is mutually beneficial to our understanding of the thought of both figures. It also aims to provide an example of the relevance of moral psychology for basic questions in political philosophy. The paper offers an analysis of Rawls’s account of a sense of justice and its place within his theory of (...), focusing on the features of this capacity and how it develops. It then provides an account of the sense of justice in Kongzi’s thought as it is seen in the Analects. Finally, it shows how examining the similarities and differences between the two accounts can deepen our understanding of both views, as well as our appreciation for the importance of understanding how a sense of justice develops. (shrink)
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  16.  15
    Nicole Hassoun (2014). Global Justice and Charity: A Brief for a New Approach to Empirical Philosophy. Philosophy Compass 9 (12):884-893.
    What does global justice or charity requires us to give to other people? There is a large theoretical literature on this question. There is much less experimental work in political philosophy relevant to answering it. Perhaps for this reason, this literature has yet to have any major impact on theoretical discussions of global justice or charity. There is, however, some experimental research in behavioral economics that has helped to shape the field and a few relevant studies by political (...)
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  17.  13
    Chike Jeffers (2013). Embodying Justice in Ancient Egypt: The Tale of the Eloquent Peasant as a Classic of Political Philosophy. British Journal for the History of Philosophy 21 (3):421-442.
    This article is an introduction to an ancient Egyptian text called The Tale of the Eloquent Peasant and an argument that it ought to be seen as a classic of political philosophy. After contextualizing the tale as part of a tradition of moral and political philosophy in ancient Egypt, I explore the methods by which the text defines the proper roles of political authority and contrast its approach to justifying political authority with the argument from the state of nature so (...)
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  18.  29
    Roger S. Foster (1999). Strategies of Justice: The Project of Philosophy in Lyotard and Habermas. Philosophy and Social Criticism 25 (2):87-113.
    This paper presents the philosophies of J.-F. Lyotard and J. Habermas as motivated by the common goal of conceiving a credible theory of social justice whilst avoiding the aporias of the philosophy of subjectivity. It is argued that each constructs a conception of social justice through conceiving domination within the philosophical framework furnished by the linguistic turn. This argument will involve an examination of the divergent readings given by these thinkers of the relation between injustice and language use. (...)
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  19.  4
    Ani Casimir (2013). The Concept of Feminist Justice in African Philosophy: A Critical Exposition of Dukor's Propositions on African Cultural Values. Open Journal of Philosophy 3 (1):178.
    Having taken note of, and critically analyzed, Professor Maduabuchi Dukor’s epochal work entitled“Theistic Humanism of African philosophy-the great debate on substance and method of philosophy”(2010), I am much encouraged and rationally convinced that he has succeeded in building the core critical and essential foundational pillars of what can safely pass for professional African philosophy, though much remains to be done by way of further research from other scholars. Based upon that conviction and the great prospects that the African philosophy project (...)
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  20. James Crosswhite (2013). Deep Rhetoric: Philosophy, Reason, Violence, Justice, Wisdom. University of Chicago Press.
    “Rhetoric is the counterpart of logic,” claimed Aristotle. “Rhetoric is the first part of logic rightly understood,” Martin Heidegger concurred. “Rhetoric is the universal form of human communication,” opined Hans-Georg Gadamer. But in _Deep Rhetoric_, James Crosswhite offers a groundbreaking new conception of rhetoric, one that builds a definitive case for an understanding of the discipline as a philosophical enterprise beyond basic argumentation and is fully conversant with the advances of the New Rhetoric of Chaïm Perelman and Lucie Olbrechts-Tyteca. Chapter (...)
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  21.  50
    Richard Arneson (2007). Does Social Justice Matter? Brian Barry's Applied Political Philosophy. Ethics 117 (3):391-412.
    Applied analytical political philosophy has not been a thriving enterprise in the United States in recent years. Certainly it has made little discernible impact on public culture. Political philosophers absorb topics and ideas from the Zeitgeist, but it shows little inclination to return the favor. After the publication of his monumental work A Theory of Justice back in 1971, John Rawls became a deservedly famous intellectual, but who has ever heard political critics or commentators refer to the difference principle (...)
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  22.  6
    David Plunkett (2016). Justice, Non-Human Animals, and the Methodology of Political Philosophy. Jurisprudence 7 (1):1-29.
    One important trend in political philosophy is to hold that non-human animals don't directly place demands of justice on us. Another important trend is to give considerations of justice normative priority in our general normative theorising about social/political institutions. This situation is problematic, given the actual ethical standing of non-human animals. Either we need a theory of justice that gives facts about non-human animals a non-derivative explanatory role in the determination of facts about what justice involves, (...)
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  23.  35
    Agdas Burganov (2008). Reconsidering the Philosophy of Social Justice. Proceedings of the Xxii World Congress of Philosophy 50:969-977.
    There is no fairness in the world. Inequality can be observed in all spheres of human activities and in all parts of the world. This leads to the world-wide gross injustice. The main dilemma of survival is: either social fairness to people or the end of human history. The patience of people in hardship is exhausted. Social and interstate contradictions are being sharpened, and they add fuel to the flames of international tension. The world is on its way to endless (...)
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  24.  22
    Thom Brooks, What is Global About Global Justice? Toward a Global Philosophy.
    Global justice as a field must confront a central problem: how global is global justice? A defining feature about the burgeoning literature in global justice is its operation within a bounded, philosophical tradition. Global justice research is too often a product of one tradition in self-isolation from others that nonetheless claims to speak for what is best for all. This criticism applies to various philosophical traditions whether so-called “analytic,” “Continental” or others. The problem is that each (...)
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  25.  19
    Regina Cochrane (2014). Climate Change, Buen Vivir, and the Dialectic of Enlightenment: Toward a Feminist Critical Philosophy of Climate Justice. Hypatia 29 (3):576-598.
    This paper examines the proposal that the indigenous cosmovision of buen vivir (good living)—the “organizing principle” of Ecuador's 2008 and Bolivia's 2009 constitutional reforms—constitutes an appropriate basis for responding to climate change. Advocates of this approach blame climate change on a “civilizational crisis” that is fundamentally a crisis of modern Enlightenment reason. Certain Latin American feminists and indigenous women, however, question the implications, for women, of any proposed “civilizational shift” seeking to reverse the human separation from nonhuman nature wrought via (...)
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  26.  17
    Kent Moors (1984). Justice And Philosophy In Plato's "Republic": The Nature Of A Definition. Interpretation 12 (2/3):192-223.
    This article suggests that the inconsistency between collective and personal conceptions of justice in the "republic" is an intentional platonic statement, reflecting the dialogue's distinction between opinion and knowledge. The five parts of the analysis consider the demands put forward by glaucon and adeimantus at the outset of book 2; the function of the city in speech; the two applications of justice in book 4; the relationship between philosophy and the consideration of the concept of justice; and (...)
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  27.  20
    Michele Bocchiola & Federico Zuolo (2013). On Justice and Other Values: G.A. Cohen's Political Philosophy and the Problem of Trade-Offs. Philosophical Papers 42 (1):1 - 24.
    (2013). On Justice and Other Values: G.A. Cohen's Political Philosophy and the Problem of Trade-offs. Philosophical Papers: Vol. 42, No. 1, pp. 1-24. doi: 10.1080/05568641.2013.774721.
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  28.  12
    Delfín Ignacio Grueso (2012). Teoría Crítica, Justicia y Metafilosofía: La Validación de la Filosofía Política En Nancy Fraser y Axel Honneth / Critical Theory, Justice and Metaphilosophy: Validation of Political Philosophy in Fraser and Honneth [Spanish]. Eidos: Revista de Filosofía de la Universidad Del Norte 16:69-98.
    SPANISH: ¿Puede un filósofo, sin más, tomar el lado de las víctimas, cuando se trata de situaciones de justicia e injusticia? ¿Puede carecer de un punto de vista objetivo acerca de lo que es moralmente bueno o malo? Si el filósofo sostiene que lo que las víctimas demandan, en lugar de redistribución, es reconocimiento, ¿debe proveer una convincente teoría de lo que es el reconocimiento y del modo como él juega un papel en las situaciones de justicia e injusticia? Este (...)
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  29.  9
    William Desmond (2005). Doing Justice and the Practice of Philosophy. Proceedings of the American Catholic Philosophical Association 79:41-59.
    There is a sense of doing justice prior to the juxtaposition of theory and practice, accounting for an ontological vulnerability prior to both social power andsocial vulnerability. Justice in the sense of “being true” involves fidelity to truth that we neither possess nor construct, preceding all efforts to enact justice. The charge to be just precedes any just act. There is a “patience of being,” or a receiving of being before acting, which we must then actively take (...)
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  30.  3
    Maksymilian T. Madelr, Between Allegiance and Responsiveness: Law, Justice and Public Philosophy.
    This paper offers an account of two political traditions. The first tradition is that of allegiance to abstract principles and procedures; the second is that of responsiveness to the needs of persons and communities. The first two parts of the paper describe some of the basic features of each tradition, while also paying attention to the problems and difficulties within them. The third part of the paper shows how we can see the same tension, i.e., between allegiance and responsiveness, at (...)
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  31. Wai Chee Dimock (1997). Residues of Justice: Literature, Law, Philosophy. University of California Press.
    In this arresting book, Wai Chee Dimock takes on the philosophical tradition from Kant to Rawls, challenging its conception of justice as foundational, self-evident, and all-encompassing. The idea of justice is based on the premise that the world can be resolved into commensurate terms: punishment equal to the crime, redress equal to the injury, benefit equal to the desert. Dimock focuses, however, on what remains unexhausted, unrecovered, and noncorresponding in the exercise of justice. To honor these "residues," (...)
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  32. Wai Chee Dimock (1996). Residues of Justice: Literature, Law, Philosophy. University of California Press.
    In this arresting book, Wai Chee Dimock takes on the philosophical tradition from Kant to Rawls, challenging its conception of justice as foundational, self-evident, and all-encompassing. The idea of justice is based on the premise that the world can be resolved into commensurate terms: punishment equal to the crime, redress equal to the injury, benefit equal to the desert. Dimock focuses, however, on what remains unexhausted, unrecovered, and noncorresponding in the exercise of justice. To honor these "residues," (...)
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  33.  16
    André Laks & Malcolm Schofield (eds.) (1995). Justice and Generosity: Studies in Hellenistic Social and Political Philosophy: Proceedings of the Sixth Symposium Hellenisticum. Cambridge University Press.
    Hegel's often-echoed verdict on the apolitical character of philosophy in the Hellenistic age is challenged in this collection of new essays, originally presented at the sixth meeting of the Symposium Hellenisticum. An international team of leading scholars reveals a vigorous intellectual scene of great diversity: analyses of political leadership and the Roman constitution in Aristotelian terms; Cynic repudiation of the polis - but accommodation with its rulers; Stoic and Epicurean theories of justice as the foundation of society; Cicero's moral (...)
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  34. Andre Laks & Malcolm Schofield (eds.) (2009). Justice and Generosity: Studies in Hellenistic Social and Political Philosophy - Proceedings of the Sixth Symposium Hellenisticum. Cambridge University Press.
    Hegel's often-echoed verdict on the apolitical character of philosophy in the Hellenistic age is challenged in this collection of essays, originally presented at the sixth meeting of the Symposium Hellenisticum. An international team of leading scholars reveals a vigorous intellectual scene of great diversity: analyses of political leadership and the Roman constitution in Aristotelian terms; Cynic repudiation of the polis - but accommodation with its rulers; Stoic and Epicurean theories of justice as the foundation of society; Cicero's moral critique (...)
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  35. Andre Laks & Malcolm Schofield (eds.) (2011). Justice and Generosity: Studies in Hellenistic Social and Political Philosophy - Proceedings of the Sixth Symposium Hellenisticum. Cambridge University Press.
    Hegel's often-echoed verdict on the apolitical character of philosophy in the Hellenistic age is challenged in this collection of essays, originally presented at the sixth meeting of the Symposium Hellenisticum. An international team of leading scholars reveals a vigorous intellectual scene of great diversity: analyses of political leadership and the Roman constitution in Aristotelian terms; Cynic repudiation of the polis - but accommodation with its rulers; Stoic and Epicurean theories of justice as the foundation of society; Cicero's moral critique (...)
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  36. Andre Laks & Malcolm Schofield (eds.) (2007). Justice and Generosity: Studies in Hellenistic Social and Political Philosophy - Proceedings of the Sixth Symposium Hellenisticum. Cambridge University Press.
    Hegel's often-echoed verdict on the apolitical character of philosophy in the Hellenistic age is challenged in this collection of essays, originally presented at the sixth meeting of the Symposium Hellenisticum. An international team of leading scholars reveals a vigorous intellectual scene of great diversity: analyses of political leadership and the Roman constitution in Aristotelian terms; Cynic repudiation of the polis - but accommodation with its rulers; Stoic and Epicurean theories of justice as the foundation of society; Cicero's moral critique (...)
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  37. Chibli Mallat (2015). Philosophy of Nonviolence: Revolution, Constitutionalism, and Justice Beyond the Middle East. Oxford University Press Usa.
    In 2011, the Middle East saw more people peacefully protesting long entrenched dictatorships than at any time in its history. The dictators of Tunisia, Egypt, and Yemen were deposed in a matter of weeks by nonviolent marches. Imprecisely described as 'the Arab Spring', the revolution has been convulsing the whole region ever since. Beyond an uneven course in different countries, Philosophy of Nonviolence examines how 2011 may have ushered in a fundamental break in world history. The break, the book argues, (...)
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  38.  11
    David Miller (2012). Justice for Earthlings: Essays in Political Philosophy. Cambridge University Press.
    Machine generated contents note: Introduction; 1. Political philosophy for earthlings; 2. Two ways to think about justice; 3. Social justice in multicultural societies; 4. Liberalism, equal opportunities and cultural commitments; 5. Equality of opportunity and the family; 6. Justice and boundaries; 7. Social justice versus global justice?; 8. 'Are they my poor?': The problem of altruism in a world of strangers; 9. Taking up the slack? Responsibility and justice in situations of partial compliance; 10. (...)
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  39. Michael Otsuka (ed.) (2011). On the Currency of Egalitarian Justice, and Other Essays in Political Philosophy. Princeton University Press.
    G. A. Cohen was one of the most gifted, influential, and progressive voices in contemporary political philosophy. At the time of his death in 2009, he had plans to bring together a number of his most significant papers. This is the first of three volumes to realize those plans. Drawing on three decades of work, it contains previously uncollected articles that have shaped many of the central debates in political philosophy, as well as papers published here for the first time. (...)
     
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  40. Andrew T. Williams (2010). Promoting Justice After Lisbon: Groundwork for a New Philosophy of EU Law. Oxford Journal of Legal Studies 30 (4):663-693.
    The Lisbon Treaty’s ratification is complete. This article makes two related claims, one ethical, the other empirical. First, the EU should now be developed with the aim of making it a (more) just institution; and second, the amendments to the Treaties now introduced provide the constitutional inspiration so that the EU can so develop. In particular, there is a prospect for appropriate standards of justice to be applied in part through a revised philosophy of EU law. The article argues (...)
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  41.  36
    Lawrence Kohlberg (1981). The Philosophy of Moral Development Moral Stages and the Idea of Justice.
  42.  36
    Robin Attfield & Barry Wilkins (eds.) (1992). International Justice and the Third World: Studies in the Philosophy of Development. Routledge.
    International Justice and the Third World examines the conceptual and ethical issues surrounding the idea of development. The contributors forcefully contest the view that there is no such thing as justice beween societies of unequal power, and no obligation to assist poor people in distant countries. While attentive to and explicatory of the presuppositions adhering to development models, Liberal and Marxist approaches to universal responsibilities are forwarded and these approaches' ability to manage global issues of equity are weighed.
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  43. Thomas Bénatouïl, Emanuele Maffi, Franco Trabattoni, Kurt Flasch, Michael L. Frazer, Paul R. Goldin, Ancient Philosophies & Berkeley-Los Angeles (2011). Ademollo, Francesco. The Cratylus of Plato: A Commentary. Cambridge-New York: Cambridge University Press, 2011. Pp. Xx+ 538. Cloth, $140.00. Baxter, Hugh. Habermas: The Discourse of Law and Philosophy. Justice: Profiles in Legal Theory. Stanford: Stanford Law Books, 2011. Pp. Ix+ 335. Cloth, $60.00. [REVIEW] Journal of the History of Philosophy 49 (4):511-513.
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  44. Costas Douzinas (2005). Critical Jurisprudence: The Political Philosophy of Justice. Hart Publishing.
  45.  3
    Matthew Boedy (2016). Deep Rhetoric: Philosophy, Reason, Violence, Justice, Wisdom by James Crosswhite. Philosophy and Rhetoric 49 (2):221-226.
    Deep Rhetoric is addressed to philosophy and rhetoric. And, like the journal, its questions emerge from the problem of a long-standing and uncomfortable conjunction, the “and” that divides and joins in one stroke. Over the course of eight chapters or a “series of closely related essays”, Crosswhite argues for a redefinition of rhetoric’s place within our society’s ethical imagination and thereby returns rhetoric firmly to its original arena, the human condition. Such a recovery of rhetoric, if not its empowerment, grounds (...)
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  46.  59
    Kyle Johannsen (2011). On the Currency of Egalitarian Justice, and Other Essays in Political Philosophy G. A. Cohen; EDITED BY Michael Otsuka Princeton: Princeton University Press, 2011, Xiv + 268 Pp., $24.95 (Paperback), $85.00 (Hardcover). [REVIEW] Dialogue 50 (4):783-5.
  47.  1
    Alan Strudler (1990). Justice and Modern Moral Philosophy. Monograph Collection (Matt - Pseudo).
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  48.  16
    Safro Kwame (2001). Philosophy and Social Justice in the World Today. The Proceedings of the Twentieth World Congress of Philosophy 2001:201-207.
    From an African point of view, there is no social justice in the world today and, from that point of view, there may not be much difference between the African, African-American, Asian, or even Western perspectives. There may, however, be some difference in the reasons given in support of this perspective or, rather, conclusion. The African perspective is heavily influenced by events such as the trans-Atlantic slave trade, colonialism, and, more recently, by the report of South Africa’s Truth and (...)
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  49.  34
    Matthias Lutz-Bachmann (2000). The Discovery of a Normative Theory of Justice in Medieval Philosophy: On the Reception and Further Development of Aristotle???S Theory of Justice by St. Thomas Aquinas. Medieval Philosophy and Theology 9 (1):1-14.
    Aristotle earns the distinction of having put forward the first comprehensive philosophical theory of justice. After the end of the antique world, St. Thomas Aquinas was the first philosopher and theologian to return to Aristotles theory of justice. This will be followed by a summary of the core aspects of Aquinass treatise on law and political theory, and explicated accordingly.
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  50.  2
    Frederick Rosen (1968). Piety and Justice: Plato's ‘Euthyphro’: PHILOSOPHY. Philosophy 43 (164):105-116.
    Piety is not a theme that normally attracts the modern mind. In our own age rebellion has a more prominent position and the theme of impiety strikes a more sympathetic note. We are led to examine Plato's Euthyphro as much for the hints we find on the subject of impiety as for whatever it might contain on the seemingly drab subject of the holy. The Euthyphro is also a dialogue concerned with justice, a recurrent theme in the Platonic corpus, (...)
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