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  1. Joel Feinberg & Jan Narveson (1970). The Nature and Value of Rights. Journal of Value Inquiry 4 (4):243-260.
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  2.  73
    Jan Narveson (2003). We Don't Owe Them a Thing! The Monist 86 (3):419-433.
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  3.  70
    Jan Narveson (2002). Collective Responsibility. Journal of Ethics 6 (2):179-198.
    The basic bearer of responsibility is individuals, because that isall there are – nothing else can literally be the bearer of fullresponsibility. Claims about group responsibility therefore needanalysis. This would be impossible if all actions must be understoodas ones that could be performed whether or not anyone else exists.Individuals often act by virtue of membership in certain groups;often such membership bears a causal role in our behavior, andsometimes people act deliberately in order to promote the prospectsof members of a given (...)
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  4. Jan Narveson (1965). Pacifism: A Philosophical Analysis. Ethics 75 (4):259-271.
    Of all the attitudes and theories associated with or identified as "pacifism," only the doctrine that everyone ought not to resist violence with force is of philosophical interest, And it is logically incoherent. Pacifism's popularity rests on confusions about what the doctrine really is. If we have rights, We have the right to prevent infringements upon them. We have the right to use force to protect our rights, And in the degree necessary to accomplish that end. (staff).
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  5. Jan Narveson (2005). Welfare and Wealth, Poverty and Justice in Today's World. Journal of Ethics 8 (4):305 - 348.
    This article argues that there is no sound basis for thinking that we have a general and strong duty to rectify disparities of wealth around the world, apart from the special case where some become wealthy by theft or fraud. The nearest thing we have to a rational morality for all has to be built on the interests of all, and they include substantial freedoms, but not substantial entitlements to others assistance. It is also pointed out that the situation of (...)
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  6. Jan Narveson (1967). Utilitarianism and New Generations. Mind 76 (301):62-72.
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  7.  46
    Jan Narveson (1967). Duncan-Jones on Moral Error. Analysis 27 (3):111 - 112.
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  8. R. G. Frey, Brad Hooker, F. M. Kamm, Thomas E. Hill Jr, Geoffrey Sayre-McCord, David McNaughton, Jan Narveson, Michael Slote, Alison M. Jaggar & William R. Schroeder (2000). Normative Ethics. In Hugh LaFollette - (ed.), The Blackwell Guide to Ethical Theory. Blackwell Publishers
     
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  9.  7
    Jan Narveson (1988). Reason and Morality in the Age of Nuclear Deterrence. Analyse & Kritik 10 (2):206-232.
    The argument in this paper is that althaugh rationality and morality are distinguishable concepts, there is nevertheless a rational morality, a set of principles, namely, which it is rational of all to require of all. The argument of this paper is that such a morality would certainly issue in a general condemnation of aggressive war. Correlatively, it would issue in a strong right of defense. Would this right be sufficient to include resort to nuclear deterrence, if need be? It is (...)
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  10.  85
    Jan Narveson (2010). Cohens Rescue. Journal of Ethics 14 (3-4):263-334.
    G. A. Cohen's Rescuing Justice and Equality proposes that both concepts need rescuing from the work of John Rawls. Especially, it is concerned with Rawls' famous second principle of justice according to which social primary goods should be distributed equally unless an unequal distribution is to the benefit of the worst off. The question is why this would ever be necessary if all parties are just. Cohen and I agree that Rawls cannot really justify inequalities on the basis given. But (...)
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  11. Jan Narveson (2005). Is World Poverty a Moral Problem for the Wealthy? Journal of Ethics 8 (4):397 - 408.
    This article discusses the question of poverty and wealth in light of several theses put forward by Larry Temkin. The claim that there is a sort of cosmic injustice involved when great disparities of ability or of wealth are found. He is concerned especially about disparities that are undeserved. It is agreed that this is unfortunate, but not agreed that they are unjust in a sense that supports the imposition of rectification on anyone else. Nor is poverty typically undeserved in (...)
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  12.  14
    Jan Narveson (1992). Libertarianism, Postlibertarianism, and the Welfare State: Reply to Friedman. Critical Review 6 (1):45-82.
    Jeffrey Friedman broaches a number of criticisms of Libertarianism as a conceptual basis for opposing the extensive modern welfare state, examining several variants and concluding that they are fundamentally unsupported. He opts for a ?consequentialist? view of foundations. Nevertheless, he thinks that the modem welfare state is subject to effective critique along such lines. But rational contractarian individualism works and does provide foundations for libertarianism, while ?consequentialism? is an ill?defined theory.that is quite unpromising for the proposed critique; nevertheless, Friedman's empirical (...)
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  13.  2
    Jan Narveson (1967). Morality and Utility. Baltimore, Md.,Johns Hopkins Press.
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  14. Jan Narveson (1998). Libertarianism Vs. Marxism: Reflections on G. A. Cohen's Self-Ownership, Freedom and Equality. [REVIEW] Journal of Ethics 2 (1):1-26.
    Self-Ownership, Freedom and Equality is G.A. Cohens attempt to rescue something of the socialist outlook on society from the challenge of libertarianism, which Cohen identifies with the work of Robert Nozick in his famous book, Anarchy, State, and Utopia. Sympathizing with the leading idea that a person must belong to himself, and thus be unavailable for forced redistribution of his efforts, Cohen is at pains to reconcile the two. This cannot be done – they are flatly contrary. Moreover, equality (...)
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  15. Jan Narveson (2008). You and the State: A Short Introduction to Political Philosophy. Rowman & Littlefield Publishers.
    This unusual introduction to political philosophy draws on its history and main theories_classic liberal, democratic, socialist, radical_with an eye to how each sees the place of the individual in the political order.
     
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  16.  45
    Jan Narveson (1973). Moral Problems of Population. The Monist 57 (1):62-86.
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  17.  24
    J. Narveson (2005). Comment on Colin Williams's Arguments Against Spooner. Journal of Libertarian Studies 19 (3):95.
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  18.  36
    Jan Narveson (1987). On a Case for Animal Rights. The Monist 70 (1):31-49.
  19.  6
    Jan Narveson (2003). The "Invisible Hand". Journal of Business Ethics 46 (3):201 - 212.
    The argument of the "Invisible Hand" is that the system of free enterprise benefits society in general even though it is not the aim of any particular economic agent to do that. This article proposes an analysis of why this is so. The key is that the morality of the market forbids only force and fraud; it does not require people to do good to others. Nevertheless, when all transactions are voluntary to both parties, that is exactly what we can (...)
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  20.  3
    Jan Narveson (1990). [Book Review] the Libertarian Idea. [REVIEW] Ethics 100 (2):419-421.
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  21.  13
    Jan Narveson (1976). A Puzzle About Economic Justice in Rawls' Theory. Social Theory and Practice 4 (1):1-27.
  22. Jan Narveson (2004). Maxificing: Life on a Budget; or, If You Would Maximize, Then Satisfice! In Michael Byron (ed.), Satisficing and Maximizing: Moral Theorists on Practical Reason. Cambridge University Press 59--70.
     
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  23.  43
    Jan F. Narveson (1978). Rawls on Equal Distribution of Wealth. Philosophia 7 (2):281-292.
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  24.  4
    Jan Narveson (1990). Democracy and Its Critics. Teaching Philosophy 13 (4):401-404.
  25.  6
    Jan Narveson (1999). Property Rights: Original Acquisition and Lockean Provisos. Public Affairs Quarterly 13 (3):205-227.
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  26.  36
    Jan Narveson (2006). Justice in Health Care. Journal of Value Inquiry 40 (2-3):371-384.
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  27.  4
    Jan Narveson (2002). Kerrey and Calley. International Journal of Applied Philosophy 16 (2):153-162.
    In the Vietnam war, Lieutenant Calley, claiming to be following orders, ordered the killing of several hundred women, children, and elderly people in the village of My Lai. In 1969, Lieutenant (later Senator) Kerrey led a small group of SEALs in the dead of night on a dangerous military venture. In course, a dozen or so innocent villagers were either shot in crossfire or killed intentionally because there seemed a real chance that they would inform the enemy, endangering themselves and (...)
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  28.  37
    Jan Narveson (1974). Three Analysis Retributivists. Analysis 34 (6):185 - 193.
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  29.  56
    Jan Narveson (1963). The Desert-Island Problem. Analysis 23 (3):63 - 67.
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  30.  33
    Jan Narveson (1977). Animal Rights. Canadian Journal of Philosophy 7 (1):161 - 178.
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  31. Jan Narveson (2002). Respecting Persons in Theory and Practice: Essays on Moral and Political Philosophy. Rowman & Littlefield Publishers.
    Respecting Persons in Theory and Practice is a collection of essays of the moral and political philosophy of Jan Narveson. The essays in this collection share a consistent theme running through much of Narveson's moral and political philosophy, namely that politics and morals stem from the interests of individual people, and have no antecedent authority over us. The essays in this collection, in various ways and as applied to various aspects of the scene, argue that the ultimate and true point (...)
     
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  32.  80
    Jan Narveson (1995). The Case for Free Market Environmentalism. Journal of Agricultural and Environmental Ethics 8 (2):145-156.
    Environmental Ethics is the ethics of how we humans are to relate to each other about the environment we live in. The best way to adjust inevitable differences among us in this respect is by private property. Each person takes the best care of what he owns, and ownership entails the free market, which enables people to make mutually advantageous trades with those who might use it even better. Public regulation, by contrast, becomes management in the interests of the regulators, (...)
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  33.  66
    Jan Narveson (1968). Is Pacifism Consistent? Ethics 78 (2):148-150.
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  34.  24
    Jan Narveson (1983). On Dworkinian Equality. Social Philosophy and Policy 1 (01):1-.
    1. INTRODUCTION Professor Dworkin's writings on moral and political subjects have never failed to interest me in the past, and the two-part article “What is Equality” which is the subject of this paper, is no exception. Its wealth of relevant distinctions is bound to be useful to every serious student of the subject, whatever – or, in view of the range of opinions on these matters now current, perhaps I should say almost whatever – his ideological proclivities, and whether or (...)
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  35.  58
    Jan Narveson (2010). Property and Rights. Social Philosophy and Policy 27 (1):101-134.
    I present what I take to be the approach to property rights, in which property is basically a unitary concept: owners are the ones with the right to do, and prohibit others from doing, whatever there is to do with the thing owned, within the limits imposed by the rights of others to their things. I expound and defend the idea of in more or less Lockean mode. I also point to the many difficulties of application of the general idea, (...)
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  36. Jan Narveson (1978). Future People and Us. In Richard I. Sikora & Brian M. Barry (eds.), Obligations to Future Generations. White Horse Press 38--60.
     
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  37.  25
    Jan F. Narveson (1977). Compatibilism Defended. Philosophical Studies 32 (July):83-7.
  38.  7
    John T. Sanders & Jan Narveson (eds.) (1996). For and Against the State: New Philosophical Readings. Rowman and Littlefield.
    This collection addresses the central issue of political philosophy or, in a couple of cases, issues very close to the heart of that question: Is government justified? This ancient question has never been more alive than at the present time, in the midst of continuing political and social upheaval in virtually every part of the world. Only two of the pieces collected here have been published previously. All the other contributions were, at the time of the inception of the volume, (...)
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  39.  44
    Jan Narveson (2010). The Relevance of Decision Theory to Ethical Theory. Ethical Theory and Moral Practice 13 (5):497-520.
    Morality for the purposes of this paper consists of sets of rules or principles intended for the general regulation of conduct for all. Intuitionist accounts of morality are rejected as making reasoned analysis of morals impossible. In many interactions, there is partial conflict and partial cooperation. From the general social point of view, the rational thing to propose is that we steer clear of conflict and promote cooperation. This is what it is rational to propose to reinforce, and to assist (...)
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  40.  2
    Jan Narveson (2011). Discussion of Helga Varden's Review and Alistair MacLeod's Comments. Social Philosophy Today 27:179-196.
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  41.  21
    Jan Narveson (1993). Moral Matters. Broadview Press.
    Chapter One Moral Issues and Moral Theory The Subject Matter of This Inquiry Until about thirty years ago, courses in ethics were devoted almost exclusively ...
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  42.  8
    Jan Narveson (1980). A Theory of the Good and the Right. International Studies in Philosophy 12 (1):107-108.
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  43.  3
    Jan Narveson (2014). Reiman on Labor, Value, and the Difference Principle. Journal of Ethics 18 (1):47-74.
    In As Free and as Just as Possible: The Theory of Marxian Liberalism, Jeffrey Reiman proposes to develop a theory of “Marxian Liberalism.” ‘Liberalism’ here is defined by the principle that “sane adult human beings should be free in the sense of free from coercion that would block their ability to act on the choices they make.” While the idea of coercion could use some glossing, it is not obvious that poverty, unemployment, racism, and sexism are as such coercive. In (...)
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  44.  9
    Jan Narveson (1992). Democracy and Economic Rights. Social Philosophy and Policy 9 (01):29-.
    We have long been accustomed to thinking of democracy as a major selling point of Western institutions. That a set of political institutions should be democratic is widely regarded as the sine qua non of their legitimacy. So widespread is this belief that even those whose institutions do not look very democratic to us nevertheless insist on proclaiming them to be such . Meanwhile, an adulatory attitude toward democracy has arisen in many quarters, and many theorists have taken up anew (...)
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  45.  24
    Jan Narveson (2003). Terrorism and Pacifism. International Journal of Applied Philosophy 17 (2):157-172.
    Pacifism and terrorism are at opposite ends of one spectrum: pacifists have too many friends; terrorists have too many enemies. The indiscriminacy robs both of any credibility. Both fail to distinguish between aggressors and their victims. Discussion of terrorism, however, is complicated by insufficient attention to the distinction between noncombatants and innocents. Just War theory relies heavily on that distinction, providing protections to noncombatants as such, without going into the further question of innocence. Terrorism thus violates the restrictions on justice (...)
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  46.  37
    Jan Narveson (1978). Morality and Non-Violence. Philosophia 8 (2-3):447-459.
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  47.  7
    G. E. Moore, Gregory Kavka, Hannah Arendt, Jan Narveson & John Rawls (2004). Key Word Index Volume 8. Journal of Ethics 8 (4):475-476.
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  48.  1
    Jan Narveson (1997). Jerry Z. Muller, Ed., Conservatism—An Anthology of Social and Political Thought From David Hume to the Present Reviewed By. [REVIEW] Philosophy in Review 17 (6):432-433.
  49.  1
    Jan Narveson (1987). Reason and Value. International Studies in Philosophy 19 (1):64-65.
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  50.  26
    Jan Narveson (1984). Equality Vs. Liberty: Advantage, Liberty. Social Philosophy and Policy 2 (01):33-.
    The subject of this essay is political, and therefore social, philosophy; and therefore, ethics. We want to know whether the right thing for a society to do is to incorporate in its structure requirements that we bring about equality, or liberty, or both if they are compatible, and if incompatible then which if either, or what sort of mix if they can to some degree be mixed. But this fairly succinct statement of the issue before us requires considerable clarification, even (...)
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