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Samuel Scheffler [60]Samuel Ira Scheffler [1]
  1.  15
    Samuel Scheffler (2013). Death and the Afterlife. OUP Usa.
    We normally take it for granted that other people will live on after we ourselves have died. Even if we do not believe in a personal afterlife in which we survive our own deaths, we assume that there will be a "collective afterlife" in which humanity survives long after we are gone. Samuel Scheffler maintains that this assumption plays a surprising - indeed astonishing - role in our lives.
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  2. Samuel Scheffler (2003). What is Egalitarianism? Philosophy and Public Affairs 31 (1):5–39.
  3.  22
    Samuel Scheffler (2002). Boundaries and Allegiances: Problems of Justice and Responsibility in Liberal Thought. OUP Oxford.
    This book is a collection of eleven essays by one of the most interesting moral philosophers currently writing. It examines challenges to liberal thought posed by the changing circumstances of the modern world such as the conflicting tendencies toward global integration, and greater ethnic and communal identification. The author considers whether liberal principles of justice can accommodate social and global interdependencies while reaffirming the importance of individual responsibility and acknowledging the significance of people's diverse personal and communal allegiances.
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  4. Samuel Scheffler (1994). The Rejection of Consequentialism: A Philosophical Investigation of the Considerations Underlying Rival Moral Conceptions. Oxford University Press.
    In contemporary philosophy, substantive moral theories are typically classified as either consequentialist or deontological. Standard consequentialist theories insist, roughly, that agents must always act so as to produce the best available outcomes overall. Standard deontological theories, by contrast, maintain that there are some circumstances where one is permitted but not required to produce the best overall results, and still other circumstances in which one is positively forbidden to to do. Classical utilitarianism is the most familiar consequentialist view, but it is (...)
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  5. Samuel Scheffler (1997). Relationships and Responsibilities. Philosophy and Public Affairs 26 (3):189–209.
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  6.  8
    Samuel Scheffler (1984). The Rejection of Consequentialism. Philosophical Review 93 (3):489-492.
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  7. Samuel Scheffler (2007). Immigration and the Significance of Culture. Philosophy and Public Affairs 35 (2):93–125.
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  8.  93
    Samuel Scheffler (2010). Equality and Tradition: Questions of Value in Moral and Political Theory. Oxford University Press.
    Valuing -- Morality and reasonable partiality -- Doing and allowing -- The division of moral labour : egalitarian liberalism as moral pluralism -- Is the basic structure basic? -- Cosmopolitanism, justice, and institutions -- What is egalitarianism? -- Choice, circumstance, and the value of equality -- Is terrorism morally distinctive? -- Immigration and the significance of culture -- The normativity of tradition -- The good of toleration.
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  9. Samuel Scheffler (1992). Human Morality. Oxford University Press.
    Some people believe that the demands of morality coincide with the requirements of an enlightened self-interest. Others believe that morality is diametrically opposed to considerations of self-interest. This book argues that there is another position, intermediate between these extremes, which makes better sense of the totality of our moral thought and practice. Scheffler elaborates this position via an examination of morality's content, scope, authority, and deliberative role. Although conflicts between morality and self-interest do arise, according to this position, nevertheless morality (...)
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  10. Samuel Scheffler (2005). Choice, Circumstance, and the Value of Equality. Politics, Philosophy and Economics 4 (1):5-28.
    Many recent political philosophers have attempted to demonstrate that choice and responsibility can be incorporated into the framework of an egalitarian theory of distributive justice. This article argues, however, that the project of developing a responsibility-based conception of egalitarian justice is misconceived. The project represents an attempt to defuse conservative criticism of the welfare state and of egalitarian liberalism more generally. But by mimicking the conservative’s emphasis on choice and responsibility, advocates of responsibility-based egalitarianism unwittingly inherit the conservative’s unsustainable justificatory (...)
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  11. Samuel Scheffler (2004). Doing and Allowing. Ethics 114 (2):215-239.
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  12. Samuel Scheffler (ed.) (1988). Consequentialism and its Critics. Oxford University Press.
    In this anthology, distinguished scholars--Thomas Nagel, T.M. Scanlon, John Rawls, Robert Nozick, Samuela Scheffler, Conrad D. Johnson, Bernard Williams, Peter Railton, Amartya Sen, Philippa Foot, and Derek Parfit-- debate arguments for and against the moral doctrine of consequentialism to present a complete view of this important topic in moral philosophy.
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  13. Samuel Scheffler (1999). Conceptions of Cosmopolitanism. Utilitas 11 (3):255.
    Lately there has been a renewal of interest among political philosophers and theorists in the idea of cosmopolitanism. However, there is little consensus among contemporary theorists about the precise content of a cosmopolitan position. This article calls attention to two different strands in recent thinking about cosmopolitanism. One strand presents it primarily as a doctrine about justice. The other presents it primarily as a doctrine about culture and the self. Although both forms of cosmopolitanism have some appeal, each is sometimes (...)
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  14. Samuel Scheffler (1992). Responsibility, Reactive Attitudes, and Liberalism in Philosophy and Politics. Philosophy and Public Affairs 21 (4):299-323.
  15. Samuel Scheffler (1985). Agent-Centred Restrictions, Rationality, and the Virtues. Mind 94 (375):409-419.
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  16. Samuel Scheffler (2006). Is Terrorism Morally Distinctive? Journal of Political Philosophy 14 (1):1-17.
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  17.  89
    Samuel Scheffler (1994). The Appeal of Political Liberalism. Ethics 105 (1):4-22.
  18. Samuel Scheffler (1987). Morality Through Thick and Thin a Critical Notice of Ethics and the Limits of Philosophy. Philosophical Review 96 (3):411-434.
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  19. Samuel Scheffler (2010). Morality and Reasonable Partiality. In Brian Feltham & John Cottingham (eds.), Partiality and Impartiality: Morality, Special Relationships, and the Wider World. OUP Oxford
     
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  20. Samuel Scheffler (1986). Morality's Demands and Their Limits. Journal of Philosophy 83 (10):531-537.
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  21. Samuel Scheffler & Véronique Munoz-Dardé (2005). Samuel Scheffler. Egalitarian Liberalism as Moral Pluralism. Aristotelian Society Supplementary Volume 79 (1):229–253.
  22. Samuel Scheffler (2003). What is Egalitrianism? Philosophy and Public Affairs 31 (1):5-39.
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  23.  18
    Samuel Scheffler, Families, Nations, and Strangers.
    This is the text of The Lindley Lecture for 1994, given by Samuel Scheffler, an American philosopher.
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  24. R. Jay Wallace, Philip Pettit, Samuel Scheffler & Michael Smith (eds.) (2006). Reason and Value: Themes From the Moral Philosophy of Joseph Raz. Oxford University Press Uk.
    Reason and Value collects 15 new papers by leading contemporary philosophers on themes from the work of Joseph Raz. Raz has made major contributions in a wide range of areas, including jurisprudence, political philosophy, and the theory of practical reason; but all of his work displays a deep engagement with central themes in moral philosophy. The subtlety and power of Raz's reflections on ethical topics make his writings a fertile source for anyone working in this area. Especially significant are his (...)
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  25. Samuel Scheffler (2006). Is the Basic Structure Basic? In Christine Sypnowich (ed.), The Egalitarian Conscience: Essays in Honour of G. A. Cohen. OUP Oxford
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  26. Samuel Scheffler (2004). Projects, Relationships, and Reasons. In R. Jay Wallace (ed.), Reason and Value: Themes From the Moral Philosophy of Joseph Raz. Oxford University Press 247--69.
     
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  27. Samuel Scheffler (1989). Deontology and the Agent: A Reply to Jonathan Bennett. Ethics 100 (1):67-76.
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  28.  47
    Samuel Scheffler (1992). Prerogatives Without Restrictions. Philosophical Perspectives 6 (3):377-397.
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  29. Samuel Scheffler (2003). Rawls and Utilitarianism. In Samuel Richard Freeman (ed.), The Cambridge Companion to Rawls. Cambridge University Press 426--59.
     
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  30.  22
    Samuel Scheffler (1995). Individual Responsibility in a Global Age. Social Philosophy and Policy 12 (1):219-236.
    As the twentieth century begins to draw to a close, Europe is undergoing a process of political transformation whose outcome cannot be predicted with confidence, in part because the process is being driven by two powerful but conflicting tendencies. The first is the movement toward greater economic and political union among the countries of Western Europe. The second is the pressure, in the aftermath of the collapse of the Soviet Union, for the countries of Eastern Europe to fragment along ethnic (...)
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  31. Samuel Scheffler (2008). Potential Congruence. In Paul Bloomfield (ed.), Morality and Self-Interest. Oxford University Press
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  32.  9
    Samuel Scheffler (2015). Distributive Justice, the Basic Structure and the Place of Private Law. Oxford Journal of Legal Studies 35 (2):213-235.
    In John Rawls’s theory, the role of the principles of justice is to regulate the basic structure of society—its major social, political and economic institutions—and to specify the fair terms of cooperation for free and equal persons. Some have interpreted Rawls as excluding contract law, and perhaps the private law as a whole, from the basic structure. However, this interpretation of Rawls is untenable, given the motivations for his emphasis on the basic structure and the highly inclusive characterisations he gives (...)
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  33.  43
    Samuel Scheffler & Véronique Munoz-Dardé (2005). The Division of Moral Labour. Aristotelian Society Supplementary Volume 79:229-284.
    [ Samuel Scheffler] Some egalitarian liberals have proposed a division of moral labour between social institutions and individual agents, but the division-of-labour metaphor has been understood in different ways. This paper aims to disentangle some of these different understandings, with an eye to clarifying the appeal of the egalitarian-liberal project and the challenges that it faces. The idea of a division of moral labour is best understood as the expression of a strategy for accommodating diverse values. It is not an (...)
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  34.  6
    Samuel Scheffler (1995). Reply to Three Commentators. Philosophy and Phenomenological Research 55 (4):963 - 975.
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  35.  44
    Samuel Scheffler & Veronique Munoz-Darde (2005). Equality and Division: Values in Principle. Aristotelian Society Supplementary Volume 79 (1):255–284.
  36. Samuel Scheffler (2005). Egalitarian Liberalism as Moral Pluralism. Proceedings of the Aristotelian Society 78:229-253.
     
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  37.  40
    Samuel Scheffler (1982). Ethics, Personal Identity, and Ideals of the Person. Canadian Journal of Philosophy 12 (2):229 - 246.
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  38. Samuel Scheffler (1997). Relationships and Responsibilities. Philosophy and Public Affairs 26 (3):189-209.
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  39. Samuel Scheffler (2003). Distributive Justice and Economic Desert. In Serena Olsaretti (ed.), Desert and Justice. Oxford University Press 69--92.
     
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  40.  65
    Samuel Scheffler (2003). Equality as the Virtue of Sovereigns: A Reply to Ronald Dworkin. Philosophy and Public Affairs 31 (2):199–206.
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  41. Samuel Scheffler, The Division of Moral Labour: Egalitarian Liberalism as Moral Pluralism.
    By any reasonable standard of assessment, it is clear that human beings lead lives of wildly varying quality. People who live in different societies or belong to different social classes often differ greatly in their life expectancy, material resources, political rights and personal freedoms, and levels of nutrition and health, as well as in their access to education and medical care and their vulnerability to violence and assault. At the extremes, at least, these differences are normally accompanied by great differences (...)
     
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  42.  24
    Samuel Scheffler (1979). Moral Scepticism and Ideals of the Person. The Monist 62 (3):288-303.
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  43.  34
    Samuel Scheffler (1976). Natural Rights, Equality, and the Minimal State. Canadian Journal of Philosophy 6 (1):59 - 76.
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  44.  27
    Samuel Scheffler (1995). Précis of Human Morality. [REVIEW] Philosophy and Phenomenological Research 55 (4):939-940.
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  45.  45
    Samuel Scheffler (1979). Moral Independence and the Original Position. Philosophical Studies 35 (4):397 - 403.
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  46. Samuel Scheffler (1994). The Rejection of Consequentialism: A Philosophical Investigation of the Considerations Underlying. Oxford University Press Uk.
    In contemporary philosophy, substantive moral theories are typically classified as either consequentialist or deontological. Standard consequentialist theories insist, roughly, that agents must always act so as to produce the best available outcomes overall. Standard deontological theories, by contrast, maintain that there are some circumstances where one is permitted but not required to produce the best overall results, and still other circumstances in which one is positively forbidden to do so. Classical utilitarianism is the most familiar consequentialist view, but it is (...)
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  47.  6
    Samuel Scheffler (1976). Leibniz on Personal Identity and Moral Personality. Studia Leibnitiana 8 (2):219 - 240.
    Leibniz unterscheidet zwischen einem Begriff der metaphysischen Identität, welchen er gebraucht, um das Problem der persönlichen Identität zu lösen, und einem Begriff der moralischen Identität, welchen er verwendet, um das Problem, das ich „das Problem der moralischen Verantwortung“ nenne, zu lösen. In diesem Aufsatz versuche ich, eine systematische Darstellung des Verhältnisses zwischen metaphysischer und moralischer Identität in Leibniz' System zu geben. Ich untersuche die Natur und den Umfang des Unterschieds zwischen moralischer und metaphysischer Identität, die verschiedenen Probleme, die jeder der (...)
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  48.  16
    Samuel Scheffler (2003). Replies to Ashford, Miller and Rosen. Philosophical Books 44 (2):125-134.
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  49.  3
    Samuel Scheffler & Véronique Munoz‐Dardé (2005). Véronique Munoz‐Dardé. Aristotelian Society Supplementary Volume 79 (1):255-284.
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  50.  11
    Samuel Scheffler (1995). Review: Precis of Human Morality. [REVIEW] Philosophy and Phenomenological Research 55 (4):939 - 940.
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