111 found
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  1. Russell Hardin (1988). Editorial. Ethics 99 (1):1-4.
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  2. Russell Hardin (1989). Editorial. Ethics 100 (1):1-4.
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  3.  16
    Russell Hardin (1988). Morality Within the Limits of Reason. University of Chicago Press.
    Hardin demonstrates that many of these structural issues can and should be distinguished from the thornier problems of utilitarian value theory, and he is able ...
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  4. Russell Hardin (1980). Infinite Regress and Arrow's Theorem. Ethics 90 (3):383-390.
  5. Russell Hardin (1982). Comment on Formal Decision Theory and Majority Rule. Ethics 92 (2):207-210.
  6.  36
    Russell Hardin (1996). Trustworthiness. Ethics 107 (1):26-42.
  7.  24
    Russell Hardin (2007). David Hume: Moral and Political Theorist. Oxford University Press.
    Hume's place in history -- Moral psychology -- Strategic analysis -- Convention -- Political theory -- Justice as order -- Utilitarianism -- Value theory -- Retrospective.
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  8. Russell Hardin (1997). One for All: The Logic of Group Conflict. Princeton University Press.
    In a book that challenges the most widely held ideas of why individuals engage in collective conflict, Russell Hardin offers a timely, crucial explanation of group action in its most destructive forms. Contrary to those observers who attribute group violence to irrationality, primordial instinct, or complex psychology, Hardin uncovers a systematic exploitation of self-interest in the underpinnings of group identification and collective violence. Using examples from Mafia vendettas to ethnic violence in places such as Bosnia and Rwanda, he describes the (...)
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  9. Russell Hardin & John J. Mearsheimer (1985). Introduction. Ethics 95 (3):411-423.
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  10.  15
    Russell Hardin (1992). The Street-Level Epistemology of Trust. Analyse & Kritik 14 (2):152-176.
    Rational choice and other accounts of trust base it in objective assessments of the risks and benefits of trusting. But rational subjects must choose in the light of what knowledge they have, and that knowledge determines their capacities for trust. This is an epistemological issue, but not at the usual level of the philosophy of knowledge. Rather, it is an issue of pragmatic rationality for a given actor. It is commonly argued that trust is inherently embedded in iterated, thick relationships. (...)
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  11.  48
    Russell Hardin (1999). Ethics in Big Science. The Proceedings of the Twentieth World Congress of Philosophy 1:231-245.
    In accounts of the ethics of science, we may treat practicing science as an institution of sorts. It has an imputed purpose, roughly, finding the truth about vast classes of causal relations. Scientists have been able to act reasonably with no more than the natural confluence of individual interest with the truth. But in the age of institutionalized science, with career stakes outside the accumulation of scientific findings and with institutional interests often directly conflicting with truth, this ‘natural confluence’ is (...)
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  12.  12
    Russell Hardin (2006). Ignorant Democracy. Critical Review 18 (1-3):179-195.
    The paradox of mass voting is not, generally speaking, matched by a paradoxical mass attempt to be politically well informed. As Converse underscored, most people are grossly politically ignorant—just as they would be if, as rational‐ignorance theory holds, they realized that their votes don't matter. Yet many millions of them contradict the theory by voting. This contradiction, and the illogical reasons people offer for voting, suggest that the logic of collective action does not come naturally to people . To equate (...)
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  13.  14
    Russell Hardin (1991). Hobbesian Political Order. Political Theory 19 (2):156-180.
  14.  44
    Russell Hardin (2002). Street-Level Epistemology and Democratic Participation. Journal of Political Philosophy 10 (2):212–229.
  15.  75
    Russell Hardin (2004). Civil Liberties in the Era of Mass Terrorism. Journal of Ethics 8 (1):77-95.
    This paper discusses the impact of the so-called war on terrorism on civil liberties. The United States government in Madison’s plan was to be distrusted and hemmed in to protect citizens against it. The terrorist attacks of 2001 have seemingly licensed the US government to violate its Madisonian principles. While the current government asks for citizen trust, its actions justify distrust. The courts, which normally are the chief defenders of civil liberties, typically acquiesce in administration policies during emergencies, and it (...)
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  16.  55
    Russell Hardin, The Free Rider Problem. Stanford Encyclopedia of Philosophy.
  17.  13
    Russell Hardin (2004). Internet Capital. Analyse & Kritik 26 (1):122-138.
    The Internet is a huge form of social capital that is not reducible in its characteristics to other forms of social capital, such as ordinary networks of people who more or less know each other. It enables us to do many things with radically greater efficiency than we could without it. It can do some things better but other things much less well than traditional devices can. At both extremes, the differences are so great as to be not merely quantitative (...)
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  18. Russell Hardin (1999). Deliberation: Method, Not Theory. In Stephen Macedo (ed.), Deliberative Politics: Essays on Democracy and Disagreement. Oxford University Press 103--19.
     
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  19.  44
    Russell Hardin (1999). From Bodo Ethics to Distributive Justice. Ethical Theory and Moral Practice 2 (4):399-413.
    Concern with material equality as the central form of distributive justice is a very modern idea. Distributive justice for Aristotle and many other writers for millennia after him was a matter of distributing what each ought to get from merit or desert in some sense. Many, such as Hume, thought material equality a pernicious idea. In the medieval village life of Bodo, villagers knew enough about each other to govern relations through norms, including, when necessary, a norm of charity. In (...)
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  20.  39
    Russell Hardin (1990). Rationally Justifying Political Coercion. Journal of Philosophical Research 15:79-91.
    The central problem of political philosophy is how to justify coercion by government. For political theories that are based in a rational accounting of the interests of the polity, citizens must have consented at least indirectly to coercion. Such indirect consent to coercion is plausible for ordinary contexts such as, for example, submitting to legally enforceable contracts. Unfortunately, however, Hobbesian mutual advantage, contemporary contractarian, and Lockean natural rights theories, all of which ground the state in rational interests at least in (...)
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  21.  12
    Russell Hardin (1996). Trustworthiness* Russell Hardin. Ethics 107 (1):26-42.
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  22.  1
    Russell Hardin (2005). Indeterminacy and Society. Princeton University Press.
    In simple action theory, when people choose between courses of action, they know what the outcome will be. When an individual is making a choice "against nature," such as switching on a light, that assumption may hold true. But in strategic interaction outcomes, indeterminacy is pervasive and often intractable. Whether one is choosing for oneself or making a choice about a policy matter, it is usually possible only to make a guess about the outcome, one based on anticipating what other (...)
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  23.  8
    Russell Hardin (2004). 11 Subnational Groups and Globalization. In Keith M. Dowding, Robert E. Goodin, Carole Pateman & Brian Barry (eds.), Justice and Democracy: Essays for Brian Barry. Cambridge University Press 179.
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  24.  5
    Russell Hardin (2009). Deliberative Democracy. In Thomas Christiano & John Philip Christman (eds.), Contemporary Debates in Political Philosophy. Wiley-Blackwell 17--231.
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  25.  23
    Russell Hardin (1993). From Power to Order, From Hobbes to Hume. Journal of Political Philosophy 1 (1):69-81.
  26. Russell Hardin (2009). How Do You Know?: The Economics of Ordinary Knowledge. Princeton University Press.
    Hardin presents an essentially economic account of what an individual can come to know and then applies this account to many areas of ordinary life: political participation, religious beliefs, popular knowledge of science, liberalism, ...
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  27.  26
    Russell Hardin (1992). The Morality of Law and Economics. Law and Philosophy 11 (4):331 - 384.
    The moral heart of normative law and economics is efficiency, especially dynamic efficiency that takes incentive effects into account. In the economic theory, justificatory argument is inherently at the institutional- or rule-level, not an the individual- or case-level. InMarkets, Morals, and the Law Jules Coleman argues against the efficiency theory on normative grounds. Although he strongly asserts the need to view law institutionally, he frequently grounds his criticisms of law and economics in arguments from little more than direct moral intuition (...)
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  28.  19
    Russell Hardin (1991). Hobbesian Political Order. Political Theory 19 (2):156-180.
  29.  6
    Russell Hardin (2006). The Genetics of Cooperation. Analyse & Kritik 28 (1):57-65.
    Binmore analyzes the genetic basis of cooperation. Much of the literature doing this supposes that we must explain directly the cooperative tendency, whether by individual or group selection. A more effective way to go is to find something more general and likely more deeply embedded in personal traits that enables and even en- hances cooperation. Hume, with whom Binmore claims affinities, long ago proposed a psychological phenomenon now called mirroring, which induces good relations through shared sentiments in a way that (...)
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  30.  5
    Russell Hardin (1987). Editorial. Ethics 98 (1):1-4.
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  31. Russell Hardin (2005). Liberalism, Constitutionalism, and Democracy. Philosophical Quarterly 55 (220):534-536.
     
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  32.  12
    Russell Hardin (2005). From Order to Justice. Politics, Philosophy and Economics 4 (2):175-194.
    We can observe in the progression of the work of Thomas Hobbes through David Hume to John Rawls a development from a focus on severe disorder to order under law and then to concern with distribution. This striking development is not due simply to changes of normative views, but is in large part about the technical or virtually technological capacities of government. There are also non-normative theoretical and significant developments in their theories. Hence, much of the difference between these philosophers, (...)
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  33.  12
    Russell Hardin (2000). Democratic Epistemology and Accountability. Social Philosophy and Policy 17 (1):110.
    Most of the knowledge of an ordinary person has a very messy structure and cannot meet standard epistemological criteria for its justification. Rather, a street-level epistemology makes sense of ordinary knowledge. Street-level epistemology is a subjective account of knowledge, not a public account. It is not about what counts as knowledge in, say, physics, but deals rather, with your knowledge, my knowledge, the ordinary person's knowledge. I wish not to elaborate this view here, but to apply it to the problems (...)
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  34.  11
    Russell Hardin (1986). The Utilitarian Logic of Liberalism. Ethics 97 (1):47-74.
  35.  26
    Russell Hardin (1995). International Deontology. Ethics and International Affairs 9 (1):133–145.
    Hardin discusses the forms that moral reasoning might take—from rationalist actor theory to Kantian proceduralism to ad hoc Kantianism—and the relation of Kant's dictum to the institutional nature of much of international affairs.
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  36.  27
    Russell Hardin (2008). Norms and Games. Philosophy of Science 75 (5):843-849.
    There are three centrally important ways in which norms have been elaborated and explained: in terms of religious or natural law strictures on behavior, in terms of constraints imposed by rationality, and, recently, in terms of agents' behavior in well‐defined games. The principal difficulty of a gaming account of norms is to show how the account explains motivations of individuals to follow the norms. This issue is examined in the context of small‐number norms and large‐number norms. †To contact the author, (...)
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  37. Russell Hardin (2009). Index. In How Do You Know?: The Economics of Ordinary Knowledge. Princeton University Press 219-224.
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  38.  26
    Russell Hardin (2002). Trust: A Sociological Theory, Piotr Sztompka. Economics and Philosophy 18 (1):183-204.
  39.  25
    Russell Hardin (2009). Utilitarian Aggregation. Social Philosophy and Policy 26 (1):30-47.
    There can be no relevant cardinal assessment of the welfares of individuals that would allow traditional comparisons of average and total welfare of whole societies to be made. Given that cardinally additive welfare measures are unavailable, I work out some of the implications of an ordinal utilitarian analysis of international distributional issues. I first address the general problem of utilitarian comparisons between aggregates, then the nature of ordinal transfers between groups or nations, and then the complications that population growth in (...)
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  40.  13
    Russell Hardin (1999). Trudy Gover, Social Trust and Human Communites. Journal of Value Inquiry 33 (3):429-433.
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  41.  11
    Russell Hardin (1983). Unilateral Versus Mutual Disarmament. Philosophy and Public Affairs 12 (3):236-254.
  42.  17
    Russell Hardin (2002). Trust: A Sociological Theory, Piotr Sztompka. Cambridge University Press, 1999, Xii + 214pages. [REVIEW] Economics and Philosophy 18 (1):183-204.
  43.  9
    Russell Hardin (1988). Bargaining for Justice. Social Philosophy and Policy 5 (2):65.
    David Gauthier's Morals by Agreement presents a partial theory of distributive justice. It is partial because it applies only to the distribution of gains from joint endeavors, or what we may call the ‘social surplus’ from cooperation. This surplus is the benefit we receive from cooperation insofar as this is greater than what we might have produced through individual efforts without interaction with others. The central core of Gauthier's theory of distributive justice is his bargaining theory of ‘minimax relative concession’ (...)
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  44.  16
    Russell Hardin (1984). Book Review:Philosophy and Ideology in Hume's Political Thought. David Miller; David Hume: Common-Sense Moralist, Sceptical Metaphysician. David Hume, David Fate Norton. [REVIEW] Ethics 94 (3):534-.
  45. John P. Holdren, Paul R. Ehrlich, Anne Ehrlich, Gary Stahl, Berel Lang, Richard H. Popkin, Joseph Margolis, Patrick Morgan, John Hare, Russell Hardin, Richard A. Watson, Gregory S. Kavka, Jean Bethke Elshtain, Sidney Axinn, Terry Nardin, Douglas P. Lackey, Jefferson McMahan, Edmund Pellegrino, Stephen Toulmin, Dietrich Fischer, Edward F. McClennen, Louis Rene Beres, Arne Naess, Richard Falk & Milton Fisk (1986). Nuclear Weapons and the Future of Humanity: The Fundamental Questions. Rowman & Littlefield Publishers.
    The excellent quality and depth of the various essays make [the book] an invaluable resource....It is likely to become essential reading in its field.—CHOICE.
     
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  46.  11
    Russell Hardin (1985). Sanction and Obligation. The Monist 68 (3):403-418.
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  47.  11
    Russell Hardin (1980). The Emergence of Norms. [REVIEW] Ethics 90 (4):575 - 587.
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  48. Karen Jones, Russell Hardin & Lawrence C. Becker (1996). A Symposium on Trust. Ethics 107 (1):4-61.
     
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  49. J. Bryan Hehir, Pierre Laberge, Michael N. Barnett, Brad R. Roth, Fernando R. Tesón, Steven P. Lee, Russell Hardin, Thomas Donaldson, Frances V. Harbour & Thomas W. Smith (1995). Carnegie Council. Ethics and International Affairs 9.
     
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  50.  16
    Russell Hardin (2004). Representing Ignorance. Social Philosophy and Policy 21 (1):76-99.
    If we wish to assess the morality of elected officials, we must understand their function as our representatives and then infer how they can fulfill this function. I propose to treat the class of elected officials as a profession, so that their morality is a role morality and it is functionally determined. If we conceive the role morality of legislators to be analogous to the ethics of other professions, then this morality must be functionally defined by the purpose that legislators (...)
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