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Leif Wenar [43]Leif Edward Wenar [1]
  1. Leif Wenar (2008). Property Rights and the Resource Curse. Philosophy and Public Affairs 36 (1):2–32.
    forthcoming in Philosophy & Public Affairs [2008].
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  2. Leif Wenar (2005). The Nature of Rights. Philosophy and Public Affairs 33 (3):223-252.
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  3.  29
    Leif Wenar (2013). The Nature of Claim-Rights. Ethics 123 (2):202-229.
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  4. Leif Wenar (2005). The Nature of Rights. Philosophy and Public Affairs 33 (3):223–252.
    The twentieth century saw a vigorous debate over the nature of rights. Will theorists argued that the function of rights is to allocate domains of freedom. Interest theorists portrayed rights as defenders of well-being. Each side declared its conceptual analysis to be closer to an ordinary understanding of what rights there are, and to an ordinary understand- ing of what rights do for rightholders. Neither side could win a decisive victory, and the debate ended in a standoff.
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  5.  23
    Patricia Illingworth, Thomas Pogge & Leif Wenar (eds.) (2011). Giving Well: The Ethics of Philanthropy. OUP Usa.
    In GIVING WELL: THE ETHICS OF PHILANTHROPY, an accomplished trio of editors bring together an international group of distinguished philosophers, social scientists, lawyers and practitioners to identify and address the most urgent moral questions arising today in the practice of philanthropy.
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  6.  34
    Leif Wenar, Rights. Stanford Encyclopedia of Philosophy.
    Rights dominate most modern understandings of what actions are proper and which institutions are just. Rights structure the forms of our governments, the contents of our laws, and the shape of morality as we perceive it. To accept a set of rights is to approve a distribution of freedom and authority, and so to endorse a certain view of what may, must, and must not be done.
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  7.  81
    Leif Wenar (2003). What We Owe to Distant Others. Politics, Philosophy and Economics 2 (3):283-304.
    What morality requires of us in a world of poverty and inequality depends both on what our duties are in the abstract, and on what we can do to help. T.M. Scanlon's contractualism addresses the first question. I suggest that contractualism isolates the moral factors that frame our deliberations about the extent of our obligations in situations of need. To this extent, contractualism clarifies our common-sense understanding of our duties to distant others. The second, empirical question then becomes vital. What (...)
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  8.  95
    Leif Wenar (1995). Political Liberalism: An Internal Critique. Ethics 106 (1):32-62.
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  9. Leif Wenar (2006). Reparations for the Future. Journal of Social Philosophy 37 (3):396–405.
    All of these claims for reparations have mobilized popular support, and all share a degree of intuitive plausibility. The challenge to the theorist is to judge whether and which of such demands are grounded in sound principles of political normativity, so as to be able to select out the valid claims and to measure how the urgency of these claims compares with other demands on the public agenda. The most basic question for those considering the justifications of reparations is how (...)
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  10.  86
    Leif Wenar (2006). Accountability in International Development Aid. Ethics and International Affairs 20 (1):1–23.
    Contemporary movements for the reform of global institutions advocate greater transparency, greater democracy, and greater accountability. Of these three, accountability is the master value. Transparency is valuable as means to accountability: more transparent institutions reveal whether officials have performed their duties. Democracy is valuable as a mechanism of accountability: elections enable the people peacefully to remove officials who have not done what it is their responsibility to do. “Accountability,” it has been said, “is the central issue of our time.” The (...)
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  11. Leif Wenar (2003). Epistemic Rights and Legal Rights. Analysis 63 (2):142–146.
    A Northern Ireland politician declared not long ago that the British people had a right not to believe the IRA’s latest statement on disarmament. Therefore, he said, the British government had no right to allow the IRA further representation at the talks. Rights assertions like these are quite common in everyday talk, even if pronouncements linking epistemic and legal rights are less so.
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  12. Leif Wenar (2011). Poverty is No Pond: Challenges For the Affluent. In Patricia Illingworth, Thomas Pogge & Leif Wenar (eds.), Giving Well: The Ethics of Philanthropy. OUP Usa 104--132.
     
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  13.  3
    Leif Wenar (2005). The Nature of Rights. Philosophy and Public Affairs 33 (3):223-252.
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  14.  48
    Leif Wenar (2004). The Unity of Rawls’s Work. Journal of Moral Philosophy 1 (3):265-275.
    This article presents a unifying interpretation of Rawls’s major works. The interpretation emphasizes the parallels in Rawls’s theories of justice and legitimacy for domestic and global institutions.
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  15.  16
    Leif Wenar (2008). Human Rights and Equality in the Work of David Miller. Critical Review of International Social and Political Philosophy 11 (4):401-411.
  16. Leif Wenar, Why Rawls is Not a Cosmopolitan Egalitarian.
    In John Rawls’s The Law of Peoples we find unfamiliar concepts, surprising pronouncements, and what appear from a familiar Rawlsian perspective to be elementary errors in reasoning.1 Even Rawls’s most sensitive and sympathetic interpreters have registered unusually deep misgivings about the book.2 Most perplexing of all is the general character of the view that Rawls sets out to justify. For in this book Rawls, the twentieth century’s leading liberal egalitarian, advances a theory which shows no direct concern for individuals and (...)
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  17. Patricia Illingworth, Thomas Pogge & Leif Wenar (eds.) (2011). Giving Well: The Ethics of Philanthropy. Oxford University Press Usa.
    So long as large segments of humanity are suffering chronic poverty and are dying from treatable diseases, organized giving can save or enhance millions of lives. With the law providing little guidance, ethics has a crucial role to play in ensuring that the philanthropic practices of individuals, foundations, NGOs, governments, and international agencies are morally sound and effective. In Giving Well: The Ethics of Philanthropy, an accomplished trio of editors bring together an international group of distinguished philosophers, social scientists, lawyers (...)
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  18.  70
    Leif Wenar & B. Milanovic (2009). Are Liberal Peoples Peaceful? Journal of Political Philosophy 17 (4):462-486.
  19.  21
    Leif Wenar, John Rawls. Stanford Encyclopedia of Philosophy.
    justice as fairness envisions a society of free citizens holding equal basic rights cooperating within an egalitarian economic system. His account of political liberalism addresses the legitimate use of political power in a democracy, aiming to show how enduring unity may be achieved despite the diversity of worldviews that free institutions allow. His writings on the law of peoples extend these theories to liberal foreign policy, with the goal of imagining how a peaceful and tolerant international order might be possible.
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  20.  10
    Leif Wenar (2011). Clean Trade in Natural Resources. Ethics and International Affairs 25 (1):27-39.
    The resource curse impedes core interests of importing states, while the policies of these states drive the resource curse. These policies violate importing states' existing international commitments.
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  21. Leif Wenar (2010). Realistic Reform of International Trade in Resources. In Alison M. Jaggar (ed.), Thomas Pogge and His Critics. Polity
     
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  22.  19
    Leif Wenar (2001). Contractualism and Global Economic Justice. Metaphilosophy 32 (1-2):79-94.
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  23.  84
    Leif Wenar (2007). Responsibility and Severe Poverty. In Thomas Pogge (ed.), Freedom From Poverty as a Human Right: Who Owes What to the Very Poor? Co-Published with Unesco. OUP Oxford
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  24.  22
    Leif Wenar, The Concept of Property and the Takings Clause.
    Leif Wenar examines the impact on takings scholarship of the redefinition of "property" early in the twentieth century. He argues that the Hohfeldian characterization of property as rights (instead of as tangible things) forced major scholars such as Michelman, Sax, and Epstein into extreme interpretations of the Takings Clause. This extremism is unnecessary, however, since the original objections to the idea that "property is things" are mistaken.
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  25.  24
    Leif Wenar (2013). Rights and What We Owe to Each Other. Journal of Moral Philosophy 10 (4):375-399.
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  26.  5
    Leif Wenar (2015). Coercion in Cross-Border Property Rights. Social Philosophy and Policy 32 (1):171-191.
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  27. Leif Wenar (2005). 9 The Value of Rights. In Joseph Keim Campbell, Michael O'Rourke & David Shier (eds.), Law and Social Justice. MIT Press 3--179.
     
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  28. Leif Wenar, What We Owe to Distant.
    What morality requires of us in a world of poverty and inequality depends both on what our duties are in the abstract, and on what we can do to help. T.M. Scanlon’s contractualism addresses the first question. I suggest that contractualism isolates the moral factors that frame our deliberations about the extent of our obligations in situations of need. To this extent, contractualism clarifies our common-sense understanding of our duties to distant others. The second, empirical question then becomes vital. What (...)
     
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  29. Leif Wenar & S. Macedo, The Diversity of Rights in Contemporary Ethical and Political Thought.
    The Nature of Rights at the American Founding and Beyond ed. B. Shain (University of Virginia Press, 2007): 280-302.
     
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  30. Leif Wenar, Property.
    “There is nothing which so generally strikes the imagination, and engages the affections of mankind, as the right of property; or that sole and despotic dominion which one man claims and exercises over the external things of the world, in total exclusion of the right of any other individual in the universe.” (Blackstone, p.
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  31.  33
    Leif Wenar (2005). The Basic Structure as Object: Institutions and Humanitarian Concern. Canadian Journal of Philosophy 35 (sup1):253-278.
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  32.  27
    Leif Wenar (2002). Raymond Geuss, Public Goods, Private Goods:Public Goods, Private Goods. Ethics 113 (1):151-154.
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  33.  12
    Leif Wenar (1992). Book Review:Hayek and Modern Liberalism. Chandran Kukathas. [REVIEW] Ethics 102 (3):663-.
  34.  2
    Leif Wenar (2003). One World: The Ethics of Globalization, Peter Singer , 208 Pp., $21.95 Cloth.World Poverty and Human Rights: Cosmopolitan Responsibilities and Reforms, Thomas W. Pogge , 296 Pp., $62.95 Cloth, $27.95 Paper. [REVIEW] Ethics and International Affairs 17 (2):121-123.
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  35.  2
    Leif Wenar (2007). L'individu, l'État et les droits de base. Philosophiques 34 (1):97-112.
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  36. Stephen Kresge & Leif Wenar (eds.) (1994). Hayek on Hayek: An Autobiographical Dialogue. Routledge.
    This book traces the life's work of a man now widely regarded as one of the greatest economists, political philosophers and social theorists of the century. The result is the most alive and accessible introduction to Hayek to date.
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  37. Terry Nardin, Henry Shue, Leif Wenar, Allen Buchanan, Robert O. Keohane, Steve Vanderheiden & Aidan Hehir (2011). Carnegie Council. Ethics and International Affairs 25.
     
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  38. Leif Wenar (2003). [Book Review][Book Reviews]. [REVIEW] Ethics and International Affairs 17 (2):121-123.
     
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  39. Leif Wenar (forthcoming). Forthcoming.“What We Owe to Distant Others.”. Politics, Philosophy, and Economics.
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  40. Leif Wenar (forthcoming). "October 12th." Rights.". Stanford Encyclopedia of Philosophy.
     
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  41. Leif Wenar (2008). The Analysis of Rights. In Matthew H. Kramer (ed.), The Legacy of H.L.A. Hart: Legal, Political, and Moral Philosophy. Oxford University Press
     
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  42. Leif Wenar (2008). The Nature of the Claim. In Matthew Kramer, Claire Grant, Ben Colburn & Antony Hatzistavrou (eds.), The Legacy of H.L.A. Hart: Legal, Political and Moral Philosophy. OUP Oxford
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