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Richard J. Arneson [102]Richard James Arneson [1]
  1. Richard J. Arneson (1989). Equality and Equal Opportunity for Welfare. Philosophical Studies 56 (1):77 - 93.
  2. Richard J. Arneson (2000). Luck Egalitarianism and Prioritarianism. Ethics 110 (2):339-349.
    In her recent, provocative essay “What Is the Point of Equality?”, Elizabeth Anderson argues against a common ideal of egalitarian justice that she calls “ luck egalitarianism” and in favor of an approach she calls “democratic equality.”1 According to the luck egalitarian, the aim of justice as equality is to eliminate so far as is possible the impact on people’s lives of bad luck that falls on them through no fault or choice of their own. In the ideal luck egalitarian (...)
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  3. Richard J. Arneson (1989). Introduction. Ethics 99 (4):695-710.
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  4. Richard J. Arneson (1999). Against Rawlsian Equality of Opportunity. Philosophical Studies 93 (1):77-112.
  5. Bruce Ackerman, Richard J. Arneson, Ronald W. Dworkin, Gerald F. Gaus, Kent Greenawalt, Vinit Haksar, Thomas Hurka, George Klosko, Charles Larmore, Stephen Macedo, Thomas Nagel, John Rawls, Joseph Raz & George Sher (2003). Perfectionism and Neutrality: Essays in Liberal Theory. Rowman & Littlefield Publishers.
    Editors provide a substantive introduction to the history and theories of perfectionism and neutrality, expertly contextualizing the essays and making the collection accessible.
     
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  6.  31
    Richard J. Arneson (2015). Nudge and Shove. Social Theory and Practice 41 (4):668-691.
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  7.  59
    Richard J. Arneson (2000). Perfectionism and Politics. Ethics 111 (1):37-63.
    Philosophers perennially debate the nature of the good for humans. Is it subjective or objective? That is to say, do the things that are intrinsically good for an agent, good for their own sakes and apart from further consequences, acquire this status only in virtue of how she happens to regard them? Or are there things that are good in themselves for an individual independently of her desires and attitudes toward them? The issue sounds recondite, but has been thought to (...)
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  8. Richard J. Arneson (1990). Liberalism, Distributive Subjectivism, and Equal Opportunity for Welfare. Philosophy and Public Affairs 19 (2):158-194.
  9.  76
    Richard J. Arneson (1982). The Principle of Fairness and Free-Rider Problems. Ethics 92 (4):616-633.
    This article references the following linked citations. If you are trying to access articles from an off-campus location, you may be required to first logon via your library web site to access JSTOR. Please visit your library's website or contact a librarian to learn about options for remote access to JSTOR.
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  10. Richard J. Arneson (2003). Defending the Purely Instrumental Account of Democratic Legitimacy. Journal of Political Philosophy 11 (1):122–132.
  11.  19
    Richard J. Arneson, What Do We Owe to Poor Families?
    This essay argues that when there is a moral duty to procreate,nonprocreators owe assistance in the task of providing for children, evenif their presence renders nonprocreators worse off. When new childrenbring benefits to nonprocreators, they have a duty of reciprocity owed tocooperating parents. If there is a moral duty to provide meaningful workopportunities, especially to the worse off, we have special duties to helppoor people enjoy opportunities for the meaningful work of raising children.Given the benefits of stable families for both (...)
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  12. Richard J. Arneson (1980). Mill Versus Paternalism. Ethics 90 (4):470-489.
  13.  96
    Richard J. Arneson (2010). Good, Period. Analysis 70 (4):731-744.
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  14. Richard J. Arneson (2007). Desert and Equality. In Nils Holtug & Kasper Lippert-Rasmussen (eds.), Egalitarianism: New Essays on the Nature and Value of Equality. Clarendon Press 262--293.
  15. Richard J. Arneson, What, If Anything, Renders All Humans Morally Equal?
    All humans have an equal basic moral status. They possess the same fundamental rights, and the comparable interests of each person should count the same in calculations that determine social policy. Neither supposed racial differences, nor skin color, sex, sexual orientation, ethnicity, intelligence, nor any other differences among humans negate their fundamental equal worth and dignity. These platitudes are virtually universally affirmed. A white supremacist racist or an admirer of Adolf Hitler who denies them is rightly regarded as beyond the (...)
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  16. Richard J. Arneson (1999). Egalitarianism and Responsibility. Journal of Ethics 3 (3):225-247.
    This essay examines several possible rationales for the egalitarian judgment that justice requires better-off individuals to help those who are worse off even in the absence of social interaction. These rationales include equality (everyone should enjoy the same level of benefits), moral meritocracy (each should get benefits according to her responsibility or deservingness), the threshold of sufficiency (each should be assured a minimally decent quality of life), prioritarianism (a function of benefits to individuals should be maximized that gives priority to (...)
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  17. Richard J. Arneson (2002). The End of Welfare as We Know It? Scanlon Versus Welfarist Consequentialism. Social Theory and Practice 28 (2):315-336.
  18.  67
    Richard J. Arneson (1997). Egalitarianism and the Undeserving Poor. Journal of Political Philosophy 5 (4):327–350.
    Recently in the U.S. a near-consensus has formed around the idea that it would be desirable to "end welfare as we know it," in the words of President Bill Clinton.1 In this context, the term "welfare" does not refer to the entire panoply of welfare state provision including government sponsored old age pensions, government provided medical care for the elderly, unemployment benefits for workers who have lost their jobs without being fired for cause, or aid to the disabled. "Welfare" in (...)
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  19.  46
    Richard J. Arneson, Against Freedom of Conscience.
    Is there a moral right to freedom of conscience? Should a legal right to freedom of conscience be established in each country on Earth? This essay argues for negative answers to both questions. The term freedom of conscience might refer to freedom of thought and the freedom of expression that sustains freedom of thought. In this sense we might affirm the right of each person to form individual opinions about the right and the good, about what we owe one another (...)
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  20. Richard J. Arneson (2010). Self-Ownership and World Ownership: Against Left-Libertarianism. Social Philosophy and Policy 27 (1):168-194.
    What regime of property ownership satisfies norms of justice? The doctrine known as “left-libertarianism” offers a seemingly plausible answer.1 Its basic thrust is that libertarianism properly understood leaves room for an egalitarianism that enhances its appeal. In this essay I argue that the seeming plausibility of the doctrine evaporates under scrutiny. This set of views is unacceptable from any political standpoint, left, right, or center. The left-libertarian category encompasses a family of positions. I focus on one of these, the views (...)
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  21. Hugh LaFollette, Elijah Millgram, David McCabe, Richard J. Arneson & Noël Carroll (2000). 10. Charles W. Mills, Blackness Visible: Essays on Philosophy and Race Charles W. Mills, Blackness Visible: Essays on Philosophy and Race (Pp. 432-434). [REVIEW] Ethics 110 (2).
     
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  22. Richard J. Arneson (1984). Marlow's Skepticism in Heart of Darkness. Ethics 94 (3):420-440.
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  23. Richard J. Arneson (2005). Do Patriotic Ties Limit Global Justice Duties? Journal of Ethics 9 (1-2):127 - 150.
    Some theorists who accept the existence of global justice duties to alleviate the condition of distant needy strangers hold that these duties are significantly constrained by special ties to fellow countrymen. The patriotic priority thesis holds that morality requires the members of each nation-state to give priority to helping needy fellow compatriots over more needy distant strangers. Three arguments for constraint and patriotic priority are examined in this essay: an argument from fair play, one from coercion, another from coercion and (...)
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  24.  33
    Richard J. Arneson (1987). Meaningful Work and Market Socialism. Ethics 97 (3):517-545.
  25. Richard J. Arneson, Robert E. Goodin, David Schmidtz, Agnieszka Jaworska, Caspar Hare & Lionel K. McPherson (2007). 10. Laurence Thomas, The Family and the Political Self Laurence Thomas, The Family and the Political Self (Pp. 580-585). In Laurie DiMauro (ed.), Ethics. Greenhaven Press
     
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  26. Richard J. Arneson (1981). What's Wrong with Exploitation? Ethics 91 (2):202-227.
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  27.  37
    Richard J. Arneson (2001). Luck and Equality: Richard J. Arneson. Aristotelian Society Supplementary Volume 75 (1):73–90.
  28.  75
    Richard J. Arneson (2005). The Shape of Lockean Rights: Fairness, Pareto, Moderation, and Consent. Social Philosophy and Policy 22 (1):255-285.
    In chapter four of Anarchy, State, and Utopia, Robert Nozick raised interesting questions about whether or not it is ever morally acceptable to act against what are agreed to be an individual's natural moral rights. The pursuit of these questions opens up issues concerning the specific content of these individual rights. This essay explores Nozick's questions by posing examples and using our considered responses to them to specify the shape of individual rights. The exploration provisionally concludes that a conception of (...)
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  29. Richard J. Arneson, Value Pluralism Does Not Support Liberalism.
    Following hints in the writings of Isaiah Berlin, some political theorists hold that the thesis of value pluralism is true and that this truth provides support for political liberalism of a sort that prescribes wide guarantees of individual liberty.1 There are many different goods, and they are incommensurable. Hence, people should be left free to live their own lives as they choose so long as they don’t harm others in certain ways. In a free society there is a strong presumption (...)
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  30.  44
    Richard J. Arneson (1990). Primary Goods Reconsidered. Noûs 24 (3):429-454.
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  31.  17
    Richard J. Arneson (1990). Neutrality and Utility. Canadian Journal of Philosophy 20 (2):215 - 240.
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  32. Richard J. Arneson (1992). Commodification and Commerical Surrogacy. Philosophy and Public Affairs 21 (2):132-164.
  33. Richard J. Arneson, The Supposed Right to a Democratic Say.
    Democratic instrumentalism is the combination of two ideas. One is instrumentalism regarding political arrangements: the form of government that ought to be instituted and sustained in a political society is the one the consequences of whose operation would be better than those of any feasible alternative. The second idea is the claim that under modern conditions democratic political institutions would be best according to the instrumentalist norm and ought to be established. “Democratic instrumentalism” is not a catchy political slogan apt (...)
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  34. Richard J. Arneson (1989). Paternalism, Utility and Fairness. Revue Internationale de Philosophie 43 (3):409.
     
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  35.  50
    Richard J. Arneson, Chapter 3: Theories, Types, and Bounds of Justice.
    What do we owe to people in other countries around the globe? What do others owe to us? What does morality require of nation states in their policies toward other nation states and toward people other than co-nationals? (On the latter, see Buchanan 2004 and Rawls 1999). These questions define the subject matter of global justice theory.
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  36.  90
    Richard J. Arneson (2001). Exploitation. Alan Wertheimer. Mind 110 (439):888-891.
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  37. Richard J. Arneson, What Do We Owe to Distant Needy Strangers?
    As an affluent person in a world of needy poor, I should probably do more to aid badly off persons around the globe. Many people subscribe to this thought, which prompts guilt and chagrin. However, the thought readily becomes an extremely demanding vise. If I am contemplating using a few dollars of mine to go to a restaurant and a movie, I might reflect that the money would do more good, yield more moral value, if I refrained from the personal (...)
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  38. Richard J. Arneson, Consent.
    The Lockean natural rights tradition—including its libertarian branch-- is a work in progress.1 Thirty years after the publication of Anarchy, State, and Utopia, Robert Nozick’s classic work of political theory is still regarded by academic philosophers as the authoritative statement of right-wing libertarian Lockeanism in the Ayn Rand mold.2 Despite the classic status of this great book, its tone is not at all magisterial, but improvisational, quirky, tentative, and exploratory. Its author has more questions than answers. On some central foundational (...)
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  39.  66
    Richard J. Arneson (1992). Is Socialism Dead? A Comment on Market Socialism and Basic Income Capitalism. Ethics 102 (3):485-511.
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  40.  88
    Richard J. Arneson (2009). Meaningful Work and Market Socialism Revisited. Analyse & Kritik 31 (1):139-151.
    If the economy consisted of labor-managed firms, so the workplace is democratic, and in addition the benefits and burdens of economic cooperation were shared equitably and the economy operated efficiently, might there still be a morally compelling case for further intervention into economic arrangements so as to increase the degree to which people gain meaningful or satisfying work? ‘No!’, answers a 1987 essay by the author. This comment argues against that judgment, on the ground that morally required perfectionism or paternalism (...)
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  41. Richard J. Arneson, Distributive Justice and Basic Capability Equality: 'Good Enough' is Not Good Enough.
    Amartya Sen is a renowned economist who has also made important contributions to philosophical thinking about distributive justice. These contributions tend to take the form of criticism of inadequate positions and insistence on making distinctions that will promote clear thinking about the topic. Sen is not shy about making substantive normative claims, but thus far he has avoided commitment to a theory of justice, in the sense of a set of principles that specifies what facts are relevant for policy choice (...)
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  42.  18
    Richard J. Arneson (2002). The End of Welfare As We Know It? Scanlon Versus Welfarist Consequentialism. Social Theory and Practice 28 (2):315-336.
    A notable achievement of T.M. Scanlon's What We Owe to Each Other is its sustained critique of welfarist consequentialism. Consequentialism is the doctrine that one morally ought always to do an act, of the alternatives, that brings about a state of affairs that is no less good than any other one could bring about. Welfarism is the view that what makes a state of affairs better or worse is some increasing function of the welfare for persons realized in it. I (...)
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  43.  39
    Richard J. Arneson (2013). From Primary Goods to Capabilities to Well-Being. Critical Review of International Social and Political Philosophy 16 (2):179-195.
    Amartya Sen?s The Idea of Justice (2009) mistakenly characterizes transcendental accounts of justice as being unable to compare non-ideal alternatives, and thus misfires as a criticism of Robert Nozick and John Rawls. In fact, Nozick?s disinterest in when rights may be overridden does not bespeak indifference to specific questions of comparative assessment, and Lockean rights do give determinate advice in everyday circumstances. Sen correctly reports that Rawls?s theory is defective at giving practical normative advice, but the basic problem is the (...)
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  44.  85
    Richard J. Arneson (1997). Feminism and Family Justice. Public Affairs Quarterly 11 (4):313-330.
  45. John Deigh, Robert E. Goodin David Parker, Louise M. Antony, Richard J. Arneson, Hilary Charlesworth, Richard Mulgan, Martha C. Nussbaum, Eamonn Callan, Lester H. Hunt & Fernando R. Teson (2000). 26. Book Notes Book Notes (Pp. 199-216). Ethics 111 (1).
     
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  46. Richard J. Arneson (1989). Paternalism, Utility, and Fairness in Egalitarian Ethics. Revue Internationale de Philosophie 43 (170):409-437.
     
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  47.  24
    Richard J. Arneson (1985). Freedom and Desire. Canadian Journal of Philosophy 15 (3):425 - 448.
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  48.  40
    Richard J. Arneson (2011). Liberalism, Capitalism, and “Socialist” Principles. Social Philosophy and Policy 28 (2):232-261.
    One way to think about capitalism-versus-socialism is to examine the extent to which capitalist economic institutions are compatible with the fulfillment of socialist ideals. The late G. A. Cohen has urged that the two are strongly incompatible. He imagines how it would make sense for friends to organize a camping trip, distills the socialist moral principles that he sees fulfilled in the camping trip model, and observes that these principles conflict with a capitalist organization of the economy. He adds that (...)
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  49.  64
    Richard J. Arneson, Disadvantage, Capability, Commensurability, and Policy.
    In their excellent book Disadvantage, Jonathan Wolff and Avner de-Shalit (hereafter: the Authors) state that their aim “is to provide practical guidance to policy makers by providing a version of egalitarian theory which can be applied to actual social policy.”1 This is a worthy project and their execution of it is full of insight. However, I doubt that they succeed in fulfilling their stated aim.
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  50.  74
    Richard J. Arneson (1982). Democracy and Liberty in Mill's Theory of Government. Journal of the History of Philosophy 20 (1):43-64.
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