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  1. Martin E. Sandbu (2012). Stakeholder Duties: On the Moral Responsibility of Corporate Investors. [REVIEW] Journal of Business Ethics 109 (1):97-107.
    Stakeholder theory usually focuses on the moral responsibility of corporations towards their stakeholders. This article takes the reverse perspective to shed light on the moral responsibility of stakeholders—specifically, investors or 'financiers'. It explicates a distinction between two types of financiers, creditors and shareholders. Many intuitively judge that shareholders have greater or more extensive moral responsibility for the actions of the corporations they invest in than do bondholders and other creditors. Examining the merits of possible arguments for or against treating owners (...)
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  2. Martin E. Sandbu (2008). Review of John M. Parrish, Paradoxes of Political Ethics: From Dirty Hands to the Invisible Hand. [REVIEW] Notre Dame Philosophical Reviews 2008 (10).
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  3. Martin E. Sandbu (2007). Global Institutions and Responsibilities. Business Ethics Quarterly 17 (1):174-175.
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  4. Martin E. Sandbu (2007). Valuing Processes. Economics and Philosophy 23 (2):205-235.
    Conventional economic theory assumes that people care only about ultimate outcomes and are indifferent to the decision and allocation processes by which outcomes are brought about. Building on Sen (1997), I relax this assumption, and investigate the formal and philosophical issues that arise. I extend the formal apparatus of preference theory to analyse how processes may enter preferences, and investigate whether traditional invariance requirements like the Weak Axiom of Revealed Preference are still satisfied in this new setting. I show that (...)
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  5. Martin E. Sandbu (2004). On Dworkin’s Brute-Luck–Option-Luck Distinction and the Consistency of Brute-Luck Egalitarianism. Politics, Philosophy and Economics 3 (3):283-312.
    Egalitarian thinkers have adopted Ronald Dworkin’s distinction between brute and option luck in their attempts to construct theories that better respect our intuitions about what it is that egalitarian justice should equalize. I argue that when there is no risk-free choice available, it is less straightforward than commonly assumed to draw this distinction in a way that makes brute-luck egalitarianism plausible. I propose an extension of the brute-luck–option-luck distinction to this more general case. The generalized distinction, called the ‘least risky (...)
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