Search results for 'Nils Roemer' (try it on Scholar)

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  1.  12
    Nils Roemer (2010). Reading Nietzsche—Thinking About God. American Catholic Philosophical Quarterly 84 (2):427-439.
    At early ages, Buber, Scholem, and Rosenzweig encountered Nietzsche’s work. Nietzsche’s philosophy was reduced to short catchwords or barely mentionedin their later writings. His views on Jews and Judaism seemed to have mattered little, and he first and foremost aided their rebellious breaks with both traditionaland enlightened concepts of God. Nietzsche’s proclamation of God’s death thus served them to articulate their own unease with religious traditions. Yet in manyways the confrontation with Nietzsche was both attenuated and accentuated by the concept (...)
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  2.  3
    Michael H. Kater (2013). German City, Jewish Memory: The Story of Worms. By Nils Roemer. The European Legacy 18 (2):237-238.
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  3.  58
    John E. Roemer (2012). On Several Approaches to Equality of Opportunity. Economics and Philosophy 28 (2):165-200.
    The formal theory of equality of opportunity emerged as a response to Ronald Dworkin's characterization of resource egalitarianism, as defined by the allocation that would emerge from insurance contracts arrived at behind a thin veil of ignorance. This article compares several of the prominent versions of this response, put forth in the period 1993–2008. I argue that a generalization of Roemer's proposal is the most satisfactory approach. Inherent in that generalization is an indeterminism, which reflects a philosophical problem: that (...)
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  4.  26
    John E. Roemer (1994). Egalitarian Perspectives: Essays in Philosophical Economics. Cambridge University Press.
    This book presents fifteen essays, written over the past dozen years, on egalitarianism. The essays explore contemporary philosophical debates on this subject, using the tools of modern economic theory, general equilibrium theory, game theory, and the theory of mechanism design. Egalitarian Perspectives is divided into four parts: the theory of exploitation; equality of resources; bargaining theory and distributive justice; and market socialism and public ownership. The first part presents Roemer's influential reconceptualisation of the Marxian theory of exploitation as a (...)
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  5.  4
    John Roemer (1992). What Walrasian Marxism Can and Cannot Do. Economics and Philosophy 8 (1):149.
    In their article “Roemer's ‘General’ Theory of Exploitation is a Special Case: The Limits of Walrasian Marxism,” Devine and Dymski portray me as some sort of Walrasian automaton who believes that phenomena that are not easily modelled using the Walrasian model of perfect competition do not exist. Their criticism of my theory assumes that I was attempting to model capitalism in its entirety, a task that, I agree, I failed to do. I did not propose a theory of accumulation, (...)
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  6.  3
    John E. Roemer (1998). Igualdad de oportunidades. Isegoría 18:71-87.
    El autor explora en este artículo dos concepciones de la igualdad de oportunidades ampliamente difundidas en las democracias occidentales de nuestros días. Al clásico principio del mérito opone la igualdad de oportunidades en la adquisición del mérito, que discute apoyándose en la metáfora de la nivelación del terreno de juego. Roemer propone un modelo matemático elemental para analizar el peso del esfuerzo y las circunstancias individuales en la formación individual y, de acuerdo con éste, desarrolla un algoritmo para evaluar (...)
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  7. J. Roemer (2002). Value, Exploitation and Class. Taylor & Francis.
    John E. Roemer, one of the founders of analytical Marxism, draws on contemporary mathematical economics to put forward a refined extension of the Marxian theory of exploitation, labour value and class.
     
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  8.  27
    Alexandre Schaefer, Frédéric Nils, Xavier Sanchez & Pierre Philippot (2010). Assessing the Effectiveness of a Large Database of Emotion-Eliciting Films: A New Tool for Emotion Researchers. Cognition and Emotion 24 (7):1153-1172.
  9.  4
    John E. Roemer (2000). [Book Review] Theories of Distributive Justice. [REVIEW] Social Theory and Practice 26 (2):327-345.
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  10. John E. Roemer (1993). A Pragmatic Theory of Responsibility for the Egalitarian Planner. Philosophy and Public Affairs 22 (2):146-166.
  11. John E. Roemer (1985). Should Marxists Be Interested in Exploitation? Philosophy and Public Affairs 14 (1):30-65.
  12.  9
    John E. Roemer (1988). Free to Lose: An Introduction to Marxist Economic Philosophy. Harvard University Press.
    Introduction Marxism is a set of ideas from which sprang particular approaches to economics, sociology, anthropology, political theory, literature, art, ...
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  13. John E. Roemer (1982). Property Relations Vs. Surplus Value in Marxian Exploitation. Philosophy and Public Affairs 11 (4):281-313.
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  14. J. Roemer (1985). A General Theory of Exploitation and Class. Crítica: Revista Hispanoamericana de Filosofía 17 (49):71-76.
     
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  15.  3
    John Roemer (1988). Analytical Marxism. Science and Society 52 (2):229-232.
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  16.  72
    John E. Roemer (1985). Equality of Talent. Economics and Philosophy 1 (2):151-.
    If one is an egalitarian, what should one want to equalize? Opportunities or outcomes? Resources or welfare? These positions are usually conceived to be very different. I argue in this paper that the distinction is misconceived: the only coherent conception of resource equality implies welfare equality, in an appropriately abstract description of the problem. In this section, I motivate the program which the rest of the paper carries out.
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  17.  27
    Jon Elster & John E. Roemer (eds.) (1991). Interpersonal Comparisons of Well-Being. Cambridge University Press.
    In this volume a diverse group of economists, philosophers, political scientists, and psychologists address the problems, principles, and practices involved in comparing the well-being of different individuals. A series of questions lie at the heart of this investigation: What is the relevant concept of well-being for the purposes of comparison? How could the comparisons be carried out for policy purposes? How are such comparisons made now? How do the difficulties involved in these comparisons affect the status of utilitarian theories? This (...)
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  18. David Copp, Jean Hampton & John E. Roemer (1995). The Idea of Democracy. Ethics 105 (2):425-426.
    In the wake of the recent expansion of democratic forms of government around the world, political theorists have begun to rethink the nature and justification of this form of government. The essays in this book address a variety of foundational questions about democracy: How effective is it? How stable can it be in a pluralist society? Does it deserve its current popularity? Can it successfully guide a socialist society?
     
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  19.  39
    John E. Roemer (2012). Ideology, Social Ethos, and the Financial Crisis. Journal of Ethics 16 (3):273-303.
    The crisis of 2008–2009 has been viewed primarily as a financial one, which has spilled over into the economy more generally. I want to argue that there is a much deeper crisis, of which the present one is a result. The deeper crisis is political: more specifically, it is a crisis in the ideology and social ethos of the American people. I refer to what has happened to the thinking of United States citizens since the Second World War, and the (...)
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  20.  55
    John E. Roemer (2003). Defending Equality of Opportunity. The Monist 86 (2):261-282.
  21.  72
    John E. Roemer (2010). Jerry Cohens Why Not Socialism? Some Thoughts. Journal of Ethics 14 (3-4):255-262.
    In his book Why Not Socialism? , G.A. Cohen described several kinds of inequality that would be acceptable under socialism, yet nonetheless harmful to community. I describe another kind of inequality with this property, deriving from the legitimate transmission of preferences and values from parents to children. In the same book, Cohen proposes that the designing of a socialist allocation mechanism is a key problem for socialist theory. I maintain this is less of a problem than he believes. Finally, some (...)
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  22. John E. Roemer (2013). Thoughts on Arrangements of Property Rights in Productive Assets. Analyse & Kritik 35 (1):55-63.
    State ownership, worker ownership, and household ownership are the three main forms in which productive assets can be held. I argue that worker ownership is not wise in economies with high capital-labor ratios, for it forces the worker to concentrate all her assets in one firm. I review the coupon economy that I proposed in 1994, and express reservations that it could work: greedy people would be able to circumvent its purpose of preventing the concentration of corporate wealth. Although extremely (...)
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  23.  39
    John Roemer (1986). The Mismarriage of Bargaining Theory and Distributive Justice. Ethics 97 (1):88-110.
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  24.  28
    John E. Roemer (2004). Eclectic Distributional Ethics. Politics, Philosophy and Economics 3 (3):267-281.
    Utilitarians, maximinners, prioritarians, and sufficientarians each provide examples of situations demonstrating, often apparently compellingly, that a sensible ethical observer must adopt their view and reject the others. I argue, to the contrary, that an attractive ethic is eclectic or pluralistic, in the sense of coinciding with these apparently different views in different regions of the space of social states. I reject the view that an appealing ethic can be universally maximin, prioritarian, or utilitarian. Key Words: distributive justice • utilitarianism • (...)
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  25.  71
    John E. Roemer (2002). Egalitarianism Against the Veil of Ignorance. Journal of Philosophy 99 (4):167-184.
  26.  3
    John E. Roemer (1982). Methodological Individualism and Deductive Marxism. Theory and Society 11 (4):513.
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  27. John Roemer & Kotaro Suzumura (eds.) (2007). Intergenerational Equity and Sustainability. Palgrave Publishers Ltd..
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  28.  25
    Juan D. Moreno-Ternero & John E. Roemer (2008). The Veil of Ignorance Violates Priority. Economics and Philosophy 24 (2):233-257.
    The veil of ignorance has been used often as a tool for recommending what justice requires with respect to the distribution of wealth. We complete Harsanyi's model of the veil of ignorance by appending information permitting objective comparisons among persons. In order to do so, we introduce the concept of objective empathy. We show that the veil-of-ignorance conception of John Harsanyi, so completed, and Ronald Dworkin's, when modelled formally, recommend wealth allocations in conflict with the prominently espoused view that priority (...)
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  29.  73
    John E. Roemer (2003). Review: If You're an Egalitarian, How Come You're so Rich? [REVIEW] Mind 112 (445):106-112.
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  30.  31
    John E. Roemer (1989). A Public Ownership Resolution of the Tragedy of the Commons. Social Philosophy and Policy 6 (2):74.
    Imagine a society of fisherfolk, who, in the state of nature, fish on a lake of finite size. Fishing on the lake is characterized by decreasing returns to scale in labor, because the lake's finite size imply that each successive hour of fishing labor is less effective than the previous one, as the remaining fish become less dense in the lake. In the state of nature, the lake is commonly owned: each fishes as much as he pleases, and, we might (...)
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  31. von Hirsch Andrew & Jareborg Nils (1991). Gauging Criminal Harm: A Living-Standard Analysis. Oxford Journal of Legal Studies 11 (1).
     
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  32.  12
    John E. Roemer (1988). A Challenge to Neo-Lockeanism. Canadian Journal of Philosophy 18 (4):697 - 710.
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  33.  28
    John E. Roemer (1989). What is Exploitation? Reply to Jeffrey Reiman. Philosophy and Public Affairs 18 (1):90-97.
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  34.  4
    William F. Roemer (1937). Logic Taught as a Liberal Art. Proceedings of the American Catholic Philosophical Association 13:171-172.
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  35.  8
    William F. Roemer (1927). St. Thomas and the Ethical Basis of International Law. Proceedings of the American Catholic Philosophical Association 3:102-112.
  36.  9
    John E. Roemer (1992). Providing Equal Educational Opportunity: Public Vs. Voucher Schools. Social Philosophy and Policy 9 (1):291.
    All advanced societies maintain a commitment to equal educational opportunity, which they claim to implement through a public school system that is charged toprovide all children with an education up to a state-enforced standard. Indeed, what public schools do, even in the best of circumstances, is to provide all children with a more or less equal exposure to educational inputs, rather than to guarantee them equal educational attainment. Children, as the schools receive them, differ markedly in their docility — due (...)
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  37.  26
    John E. Roemer (2001). Three Egalitarian Views and American Law. Law and Philosophy 20 (4):433 - 460.
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  38.  27
    John E. Roemer (1992). The Morality and Efficiency of Market Socialism. Ethics 102 (3):448-464.
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  39. John E. Roemer (2003). If Youre an Egalitarian, How Come Youre So Rich? Mind 112 (445):106-112.
     
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  40.  21
    John E. Roemer (1983). R. P. Wolff's Reinterpretation of Marx's Labor Theory of Value: Comment. Philosophy and Public Affairs 12 (1):70-83.
  41.  12
    J. E. Roemer (1986). Book Review:Understanding Marx: A Reconstruction and Critique of Capital. Robert Paul Wolff. [REVIEW] Ethics 96 (2):425-.
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  42. John E. Roemer (1983). Are Socialist Economics Consistent with Efficiency? Philosophical Forum 14 (3):369.
     
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  43.  10
    John E. Roemer (1987). Egalitarianism, Responsibility, and Information. Economics and Philosophy 3 (2):215.
    Radical and liberal theories of egalitarianism are distinguished, in large part, by the differing degrees to which they hold people responsible for their own well-being. The most liberal or individualistic theory calls for equality of opportunity. Once such “starting gate equality,” as Dworkin calls it, is guaranteed, then any final outcome is justified, provided certain rules, such as voluntary trading, are observed. At the other pole, the most radical egalitarianism calls for equality of welfare. In between these two extremes are (...)
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  44. Timothy J. Teyler, Richard A. Roemer, Thomas F. Harrison & Richard F. Thompson (1973). Human Scalp-Recorded Evoked-Potential Correlates of Linguistic Stimuli. Bulletin of the Psychonomic Society 1 (5):333-334.
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  45.  7
    Eleanor Kallman Roemer (1981). Harm and the Ideal of the Educated Person: Response to Jane Roland Martin. Educational Theory 31 (2):115-124.
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  46.  3
    John E. Roemer (1989). Second Thoughts on Property Relations and Exploitation. Canadian Journal of Philosophy 19 (sup1):255-266.
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  47.  8
    Arsène Roemer (1968). Schelling Et la Réalité Finie: Essai Sur la Philosophie de la Nature Et de L'Identité. Journal of the History of Philosophy 6 (2).
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  48.  2
    Theodore Roemer (1951). A Chapter of Franciscan History by Sister M. Mileta Ludwig. Franciscan Studies 11 (1):109-110.
  49.  5
    Robert E. Roemer (1976). The Possibility of Denominational Higher Education. Educational Theory 26 (1):93-106.
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  50.  1
    T. W. A. & Adolph Roemer (1914). Homerische Aufsatze. Journal of Hellenic Studies 34:170.
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