Search results for 'Justice and Humanity' (try it on Scholar)

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  1. Holly Lawford-Smith (2012). The Motivation Question: Arguments From Justice, and From Humanity. British Journal of Political Science 42:661-678.
    Which of the two dominant arguments for duties to alleviate global poverty, supposing their premises were generally accepted, would be more likely to produce their desired outcome? I take Pogge's argument for obligations grounded in principles of justice, a "contribution" argument, and Campbell's argument for obligations grounded in principles of humanity, an "assistance" argument, to be prototypical. Were people to accept the premises of Campbell's argument, how likely would they be to support governmental reform in policies for international (...)
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  2. Xunwu Chen (2008). Justice, Humanity and Social Toleration. Lexington Books.
    Justice, Humanity and Social Toleration makes a novel statement of justice as setting human affairs right in accordance with the principles of human rights, human goods and human bonds; it explores the timely embodiments of this family of justice in our age including social toleration, and democracy.
     
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  3. Simon Caney (2011). Humanity, Associations and Global Justice: A Defence of Humanity-Centred Cosmopolitan Egalitarianism. The Monist 94 (4):506-534.
    This paper defends an egalitarian conception of global justice against two kinds of criticism. Many who defend egalitarian principles of justice do so on the basis that all humans are part of a common 'association' of some kind. In this paper I defend the humanity-centred approach which holds that persons should be included within the scope of distributive justice simply because they are fellow human beings. The paper has four substantive sections - the first addresses Andrea (...)
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  4.  68
    Lloyd Cox (2007). Review Essay: A Review of Tom Nairn and Paul James, Global Matrix: Nationalism, Globalism and State-Terrorism (London: Pluto, 2005); Jan Nederveen Pieterse, Globalization or Empire? (New York and London: Routledge, 2004); Patrick Hayden and Chamsy El-Ojeili (Eds), Confronting Globalization: Humanity, Justice and the Renewal of Politics (Houndmills, Basingstoke: Palgrave Macmillan, 2005). [REVIEW] Thesis Eleven 90 (1):97-111.
    Review Essay: A Review of Tom Nairn and Paul James, Global Matrix: Nationalism, Globalism and State-Terrorism ; Jan Nederveen Pieterse, Globalization or Empire? ; Patrick Hayden and Chamsy el-Ojeili , Confronting Globalization: Humanity, Justice and the Renewal of Politics.
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  5.  24
    Stan van Hooft (2011). Humanity or Justice? Journal of Global Ethics 7 (3):291-302.
    This paper reflects on a critique of cosmopolitanism mounted by Tom Campbell, who argues that cosmopolitans place undue stress on the issue of global justice. Campbell argues that aid for the impoverished needy in the third world, for example, should be given on the Principle of Humanity rather than on the Principle of Justice. This line of thought is also pursued by ?Liberal Nationalists? like Yael Tamir and David Miller. Thomas Nagel makes a similar distinction and questions (...)
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  6.  2
    Jesse Tomalty (2016). Remedial Responsibility for Severe Poverty: Justice or Humanity? Journal of Applied Philosophy 33 (3).
    Remedial responsibility is the prospective responsibility to assist those in great need. With tens of millions of people worldwide suffering from severe poverty, questions about the attribution of remedial responsibility and the nature of the relevant duties of assistance are among the most pressing of our time. This article concerns the question of whether remedial responsibility for severe poverty is a matter of justice or of humanity. I discuss three kinds of situation in which an agent owes remedial (...)
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  7.  26
    Tony Lynch (2001). A Common Humanity: Thinking About Love and Truth and Justice. Australasian Journal of Philosophy 79 (4):572 – 574.
    Book Information A Common Humanity: Thinking about Love and Truth and Justice. A Common Humanity: Thinking about Love and Truth and Justice Raimond Gaita London Routledge 2000 xxxi, 293 Hardback £17.99 By Raimond Gaita. Routledge. London. Pp. xxxi, 293. Hardback:£17.99.
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  8.  1
    Eszter Kollar, Sebastian Laukötter & Alena Buyx (2016). Humanity and Justice in Global Health: Problems with Venkatapuram's Justification of the Global Health Duty. Bioethics 30 (1):41-48.
    One of the most ambitious and sophisticated recent approaches to provide a theory of global health justice is Sridhar Venkatapuram's recent work. In this commentary, we first outline the core idea of Venkatapuram's approach to global health justice. We then argue that one of the most important elements of the account, Venkatapuram's basis of global health duties, is either too weak or assumed implicitly without a robust justification. The more explicit grounding of the duty to protect and promote (...)
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  9.  44
    Raimond Gaita (1999). A Common Humanity: Thinking About Love and Truth and Justice. Routledge.
    Powerful and timely, A Common Humanity asks why the language of morality has failed us. Drawing on examples of the Holocaust, the David Irving affair, the case of Mary Bell and the treatment of the Aborigines in Australia, Raimond Gaita challenges our received thinking about evil in this provocative exploration of what makes an ethical society.
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  10. Raimond Gaita (2013). A Common Humanity: Thinking About Love and Truth and Justice. Routledge.
    The Holocaust and attempts to deny it, racism, murder, the case of Mary Bell. How can we include these and countless other examples of evil within our vision of a common humanity? These painful human incongruities are precisely what Raimond Gaita boldly harmonizes in his powerful new book, _A Common Humanity_. Hatred with forgiveness, evil with love, suffering with compassion, and the mundane with the precious. Gaita asserts that our conception of humanity cannot be based upon the empty (...)
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  11. Richard H. Bell & Walter Brueggemann (2008). Rethinking Justice: Restoring Our Humanity. Lexington Books.
    Rethinking Justice lifts up and restores an idea of justice found in classical writers as well as more recent thinkers. Justice deals with righting wrongs and restoring peace to individuals and communities. We have lost sight of this and must return to it in mind and practice.
     
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  12. Richard H. Bell & Walter Brueggemann (2007). Rethinking Justice: Restoring Our Humanity. Lexington Books.
    Rethinking Justice lifts up and restores an idea of justice found in classical writers as well as more recent thinkers. Justice deals with righting wrongs and restoring peace to individuals and communities. We have lost sight of this and must return to it in mind and practice.
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  13. Raimond Gaita (2002). A Common Humanity: Thinking About Love and Truth and Justice. Routledge.
    The Holocaust and attempts to deny it, racism, murder, the case of Mary Bell. How can we include these and countless other examples of evil within our vision of a common humanity? These painful human incongruities are precisely what Raimond Gaita boldly harmonizes in his powerful new book, _A Common Humanity_. Hatred with forgiveness, evil with love, suffering with compassion, and the mundane with the precious. Gaita asserts that our conception of humanity cannot be based upon the empty (...)
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  14. Raimond Gaita (2000). A Common Humanity: Thinking About Love & Truth & Justice. Text Pub..
     
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  15. Martha C. Nussbaum (2004). Beyond 'Compassion and Humanity': Justice for Nonhuman Animals. In Cass R. Sunstein & Martha Craven Nussbaum (eds.), Animal Rights: Current Debates and New Directions. Oxford University Press 299--320.
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  16.  32
    Holly Lawford-Smith (2010). Feasibility Constraints and the Cosmopolitan Vision: Empirical Reasons for Choosing Justice Over Humanity. In Stan van Hooft & Wim Vandekerckhove (eds.), Questioning Cosmopolitanism. Springer 137--150.
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  17.  9
    Xunwu Chen (2007). Introduction: The Long Road to Global Justice, Peace, and Humanity. Journal of Chinese Philosophy 34 (3):323–330.
  18. T. Lynch (2001). Raimond Gaita, A Common Humanity: Thinking About Love and Truth and Justice. Australasian Journal of Philosophy 79 (4):572-573.
     
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  19.  23
    Timothy Chappell (2002). Review: A Common Humanity: Thinking About Love and Truth and Justice. [REVIEW] Mind 111 (442):411-414.
  20.  4
    Peter Sutch (2012). Normative IR Theory and the Legalization of International Politics: The Dictates of Humanity and of the Public Conscience as a Vehicle for Global Justice. Journal of International Political Theory 8 (1-2):1-24.
    This paper explores the relationship between normative international political theory and the politics of international law. It begins by arguing that a gap between the normative and the moral still exists in the literature before going on to examine an approach to closing this gap. This approach, it is argued, is common to a plurality of theoretical approaches including liberal cosmopolitanism, social constructivism and forms of particularism. In exploring ‘institutional moral reasoning’ or ‘social moral epistemology’ the paper argues that respecting (...)
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  21. Peter Cave (2012). How Deep is Your Love? A Common Humanity: Thinking About Love and Truth and Justice, by Raimond Gaita (Routledge)£ 17.99/$27.50. [REVIEW] The Philosophers' Magazine 16:56.
     
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  22.  6
    Andrew Hampton Gleeson, 'A Common Humanity: Thinking About Love and Truth and Justice' by Raimond Gaita.
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  23.  3
    Glenn Negley (1948). Some Current Thoughts on Law and Destiny:America's Destiny Herman Finer; The Alien and the Asiatic in American Law Milton R. Konvitz; Criminal Justice and Social Reconstruction Hermann Mannheim; The Reconstruction of Humanity Pitirim Sorokin; Group Experience and Democratic Values Grace M. Coyle. Ethics 58 (4):285-.
  24.  15
    Ivana Zagorac (2015). Hume's Humanity and the Protection of the Vulnerable. Diametros 44:189-203.
    It is well known that Hume excluded inferior rational beings, who are incapable of resistance and weak resentment, from his concept of justice. This resulted in a critique of Hume’s theory of justice, as it would not protect those who were the most vulnerable against ill treatment. The typical answer to this critique is that Hume excluded inferior rational beings from the concept of justice, but not from that of morality, and that he considered their protection to (...)
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  25.  13
    Jacqueline Taylor (2015). Justice, Sympathy and the Command of Our Esteem. Diametros 44:173-188.
    I have shown here the different roles that sympathy plays in the accounts of justice in the Treatise and Enquiry. In the former work, a redirected sympathy naturally extends our concern, and subsequently our moral approval or blame, to all those included within the scope of the rules of justice. In the Enquiry, we find this same progress of sentiments, but Hume’s introduction of the sentiment of humanity allows him to make a stronger case for the importance (...)
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  26.  13
    Steven Sverdlik (forthcoming). Kantianism, Consequentialism and Deterrence. In Christian Seidel (ed.), Consequentialism: New Directions, New Problems? Oxford University Press
    It is often argued that Kantian and consequentialist approaches to the philosophy of punishment differ on the question of whether using punishment to achieve deterrence is morally acceptable. I show that this is false: both theories judge it to be acceptable. Showing this requires attention to what the Formula of Humanity in Kant requires agents to do. If we use the correct interpretation of this formula we can also see that an anti-consequentialist moral principle used by Victor Tadros to (...)
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  27.  5
    Arthur Eyffinger (2015). On Good Faith and Bad Faith: Introductory Note. Grotiana 36 (1):79-105.
    _ Source: _Volume 36, Issue 1, pp 79 - 105 In this _Introductory Note_ Grotius’ views on Good Faith, Humanity, and Justice as exposed in _De fide et perfidia_ are addressed with reference to the theories he developed in _De jure praedae_ and later elaborated in _De jure belli ac pacis_.
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  28.  2
    Joseph Turner (2016). Philosophy and Praxis in the Thought of Aaron David Gordon. Journal of Jewish Thought and Philosophy 24 (1):122-148.
    _ Source: _Volume 24, Issue 1, pp 122 - 148 This paper examines the tension between philosophy and praxis in the thought of Aaron David Gordon. Highlighting the methodical character of Gordon’s philosophical understanding of human existence in terms of “man-in-nature,” I attempt to show that while his philosophy was initially meant to influence the construction of society and culture in the Land of Israel at the beginning of the twentieth century, it is particularly relevant with regard to contemporary philosophical (...)
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  29.  9
    John McMurtry (2011). Human Rights Versus Corporate Rights: Understanding Life Value, the Civil Commons, and Social Justice. Studies in Social Justice 5 (1):2011.
    This analysis maps the deepening global crisis and the principles of its resolution by life-value analysis and method. Received theories of economics and justice and modern rights doctrines are shown to have no ground in life value and to be incapable of recognizing universal life goods and the rising threats to them. In response to this system failure at theoretical and operational levels, the unifying nature and measure of life value are defined to provide the long-missing basis for understanding (...)
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  30.  7
    John McMurtry (2011). Human Rights Versus Corporate Rights: Life Value, the Civil Commons and Social Justice. Studies in Social Justice 5 (1):11-61.
    This analysis maps the deepening global crisis and the principles of its resolution by life-value analysis and method. Received theories of economics and justice and modern rights doctrines are shown to have no ground in life value and to be incapable of recognizing universal life goods and the rising threats to them. In response to this system failure at theoretical and operational levels, the unifying nature and measure of life value are defined to provide the long-missing basis for understanding (...)
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  31.  12
    Mathias Risse (2012). On Global Justice. Princeton University Press.
    The grounds of justice -- "Un pouvoir ordinaire": shared membership in a state as a ground of -- Justice -- Internationalism versus statism and globalism: contemporary debates -- What follows from our common humanity? : the institutional stance, human rights, and nonrelationism -- Hugo Grotius revisited : collective ownership of the Earth and global public reason -- "Our sole habitation" : a contemporary approach to collective ownership of the earth -- Toward a contingent derivation of human rights (...)
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  32. Simon Caney (2009). Justice and the Distribution of Greenhouse Gas Emissions. Journal of Global Ethics 5 (2):125-146.
    The prospect of dangerous climate change requires Humanity to limit the emission of greenhouse gases. This in turn raises the question of how the permission to emit greenhouse gases should be distributed and among whom. In this article the author criticises three principles of distributive justice that have often been advanced in this context. He also argues that the predominantly statist way in which the question is framed occludes some morally relevant considerations. The latter part of the article (...)
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  33.  2
    Valerie Oosterveld (2009). The Special Court for Sierra Leone's Consideration of Gender-Based Violence: Contributing to Transitional Justice? [REVIEW] Human Rights Review 10 (1):73-98.
    Serious gender-based crimes were committed against women and girls during Sierra Leone’s decade-long armed conflict. This article examines how the Special Court for Sierra Leone has approached these crimes in its first four judgments. The June 20, 2007 trial judgment in the Armed Forces Revolutionary Council case assists international criminal law’s limited understanding of the crime against humanity of forced marriage, but also collapses evidence of that crime into the war crime of outrages upon personal dignity. The February 22, (...)
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  34.  13
    Lee Basham (2002). Why God Lied to Me: Salvationist Theism and Justice. Journal of Religious Ethics 30 (2):231 - 249.
    It is widely assumed that God is either incapable of lying to humans or utterly unwilling to do so. However, there appear to be compelling reasons for God to intentionally deceive that are rooted in the traditional conception of God as an agent of salvation for humanity. A terroristic threat like eternal damnation ("hell") illustrates these reasons. God's love for human beings as wayward members of a divine family in concert with the obvious moral and cognitive limitations many humans (...)
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  35.  10
    Rabee Toumi (forthcoming). Globalization and Health Care: Global Justice and the Role of Physicians. [REVIEW] Medicine, Health Care and Philosophy:1-10.
    In today’s globalized world, nations cannot be totally isolated from or indifferent to their neighbors, especially in regards to medicine and health. While globalization has brought prosperity to millions, disparities among nations and nationals are growing raising once again the question of justice. Similarly, while medicine has developed dramatically over the past few decades, health disparities at the global level are staggering. Seemingly, what our humanity could achieve in matters of scientific development is not justly distributed to benefit (...)
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  36.  14
    Martin Woods (2012). Exploring the Relevance of Social Justice Within a Relational Nursing Ethic. Nursing Philosophy 13 (1):56-65.
    Abstract In the last few decades, a growing number of commentators have questioned the appropriateness of the 'justice view' of ethics as a suitable approach in health care ethics, and most certainly in nursing. Essentially, in their ethical deliberations, it is argued that nurses do not readily adopt the high degree of impartiality and objectivity that is associated with a justice view; instead their moral practices are more accurately reflected through the use of alternative approaches such as relational (...)
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  37.  13
    Clarence W. Joldersma (2011). Education: Understanding, Ethics, and the Call of Justice. Studies in Philosophy and Education 30 (5):441-447.
    Education is interpreted as something basic to our humanity. As part of our primordial way of being human, education is intrinsic to the understanding’s functioning. At the same time education involves an originary ethical relation to the other, unsettling the self-directed character of the striving to live. And because of its social setting, the call of many others, education orients one to the social, to the call of justice.
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  38.  13
    H. M. Burdenski & D. H. Dunson (1999). Acquiring Economic Justice for All: An Ongoing Struggle. [REVIEW] Journal of Business Ethics 20 (2):93-99.
    Ten years have passed since the National Council of Catholic Bishops presented their pastoral letter Economic Justice for All. For a democratic society to succeed, it must cultivate moral attachments. The following three questions are asked of all Americans regarding social ethics: l) How do my economic choices contribute to a sensitivity to those in need? 2) With what care, human kindness and justice do I conduct myself at work? 3) How do I strike a balance between labor (...)
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  39.  1
    Kiyoung Kim (2014). Two Illustrations From South Korea and Some Reflections About the Public Administration Studies: Are We Granted to Pillory the Ethics or Social Justice. International Journal of Philosophy 2 (4):48.
    Amidst the ideology, efficiency and bitter contention of international economy, the importance of leadership or public administration had long been under-stressed as an avenue for any better solution. Nonetheless, within a changing mode of interaction in the global community, an increasing ethos for the kind of common basis of ethics or agreement, at least in the level of class administrators or noble citizenry including the academicians, business leaders, bureaucrats and so, could be congruent for the public good on the national (...)
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  40.  1
    Vojin Rakic (2010). The Future of Morality and International Justice. Filozofija I Društvo 21 (1):19-30.
    The focus of this paper will be on the issue of justice, specifically in international relations. In that context, a number of existing theories of international justice will be briefly reviewed. Afterwards, I will turn to the question of what justice actually is. The assertion that justice is based on the idea of freedom will be substantiated. I will attempt to support my position with Doyle's and Kant's argumentation. It will be concluded that there are robust (...)
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  41. Clare Heyward & Dominic Roser (eds.) (2016). Climate Justice in a Non-Ideal World. Oxford University Press Uk.
    Climate change confronts humanity with a challenge it has never faced before. It combines issues of global justice and intergenerational justice on an unprecedented scale. In particular, it stands to adversely affect the global poor. So far, the global community has failed to reduce emissions to levels that are necessary to avoid unacceptable risks for the future. Nor are the burdens of emission reductions and of coping with climate impacts fairly shared. The shortcomings of both political and (...)
     
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  42.  2
    Joyce Zavarich (2009). Revisioning Justice. Journal for Peace and Justice Studies 18 (1/2):4-19.
    What is Justice? Society depends on justice for its stability and the well-being of its members. Justice is usually carried out in accordance with the established law. Justice can be grounded in societal norms, human and religious values, and/or established civil law. Generally, justice seeks to ensure fair treatment for all of humanity. This article sets forth the justice context for understanding andoperationalzing restorative justice by first explaining a variety of types of (...)
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  43.  3
    D. G. Brown (2012). Mill's Justice and Political Liberalism. In Leonard Kahn (ed.), MILL on Justice. Palgrave Macmillan 135.
    In her valuable book Hiding from humanity: Disgust, shame and the law, Nussbaum says that she reaches many of the same practical conclusions as Mill. But she argues that Mill’s conceptions of liberty, justice, and respect for rival ideas of the good and for religious belief, are defective, and further that they do not provide as adequate a basis for the form of political liberalism she recommends. Actually, the alleged defects in Mill rest largely on misrepresentations, but more (...)
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  44.  18
    Henry Shue (2014). Climate Justice: Vulnerability and Protection. OUP Oxford.
    Climate change is the most difficult threat facing humanity this century and negotiations to reach international agreement have so far foundered on deep issues of justice. Providing provocative and imaginative answers to key questions of justice, informed by political insight and scientific understanding, this book offers a new way forward.
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  45.  64
    Massimo Renzo (2012). Crimes Against Humanity and the Limits of International Criminal Law. Law and Philosophy 31 (4):443-476.
    Crimes against humanity are supposed to have a collective dimension with respect both to their victims and their perpetrators. According to the orthodox view, these crimes can be committed by individuals against individuals, but only in the context of a widespread or systematic attack against the group to which the victims belong. In this paper I offer a new conception of crimes against humanity and a new justification for their international prosecution. This conception has important implications as to (...)
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  46. Ted Honderich (2003). Terrorism for Humanity: Inquiries in Political Philosophy. Pluto Press.
    Wretchedness and terrorism, and differences we make between them -- A theory of justice, an anarchism, and the obligation to obey the law -- The principle of humanity -- Our omissions and their terrorism -- On democratic terrorism -- Doctrines, commitments, and four conclusions about terrorism for humanity.
     
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  47.  14
    Stan van Hooft (2011). Caring, Objectivity and Justice: An Integrative View. Nursing Ethics 18 (2):149-160.
    The argument of this article is framed by a debate between the principle of humanity and the principle of justice. Whereas the principle of humanity requires us to care about others and to want to help them meet their vital needs, and so to be partial towards those others, the principle of justice requires us to consider their needs without the intrusion of our subjective interests or emotions so that we can act with impartiality. I argue (...)
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  48.  53
    Mark Coeckelbergh (2007). Principles or Imagination? Two Approaches to Global Justice. Journal of Global Ethics 3 (2):203 – 221.
    What does it mean to introduce the notion of imagination in the discussion about global justice? What is gained by studying the role of imagination in thinking about global justice? Does a focus on imagination imply that we must replace existing influential principle-centred approaches such as that of John Rawls and his critics? We can distinguish between two approaches to global justice. One approach is Rawlsian and Kantian in inspiration. Discussions within this tradition typically focus on the (...)
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  49. Ulf Schmidt (2004). Justice at Nuremberg: Leo Alexander and the Nazi Doctors' Trial. Palgrave Macmillan.
    Justice at Nuremberg traces the history of the Nuremberg Doctors' Trial held in 1946-47, as seen through the eyes of the Austrian bliogemigrbliogé psychiatrist Leo Alexander. His investigations helped the United States to prosecute twenty German doctors and three administrators for war crimes and crimes against humanity. The legacy of Nuremberg was profound. In the Nuremberg code--a landmark in the history of modern medical ethics--the judges laid down, for the first time, international guidelines for permissible experiments on humans. (...)
     
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  50.  4
    Ryan Pollock (2016). Hume and the Problem of Paternalism: When is Humanity Sufficient? Southern Journal of Philosophy 54 (1):107-128.
    Hume states that if a group of powerless, rational creatures lived amongst human beings, then humans would be required to treat this species with humanity but not with justice. Michael Ridge has argued that this implies humans would be required to engage in a morally dubious form of paternalism toward this imagined species. I argue that a proper understanding of why this imagined species is excluded from the scope of justice shows Hume has a plausible moral reason (...)
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