Search results for 'Slavery' (try it on Scholar)

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  1. George Schedler (2007). Should There Be an Apology for American Slavery? Should There Be an Apology for American Slavery? 21 (2):125-148.score: 27.0
    Contemporary white Americans cannot meaningfully ask forgiveness from present-day African Americans for slavery, because such a group apology does not have the mental state needed to communicate regret and intend that listeners forgive the group. Even if the requisite mental state were present, contemporary white Americans are not responsible for the wrong and cannot apologize for wrongs for which they are not responsible. Additionally, such a purported apology is not directed to the victims of the wrong but instead seeks (...)
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  2. Nicole A. Vincent (2006). Equality, Responsibility and Talent Slavery. Imprints 9 (2):118-39.score: 24.0
    Egalitarians must address two questions: i. What should there be an equality of, which concerns the currency of the ‘equalisandum’; and ii. How should this thing be allocated to achieve the so-called equal distribution? A plausible initial composite answer to these two questions is that resources should be allocated in accordance with choice, because this way the resulting distribution of the said equalisandum will ‘track responsibility’ — responsibility will be tracked in the sense that only we will be responsible for (...)
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  3. Lisa Guenther (2012). The Most Dangerous Place: Pro-Life Politics and the Rhetoric of Slavery. Postmodern Culture 22 (2).score: 24.0
    In recent years, comparisons between abortion and slavery have become increasingly common in American pro-life politics. Some have compared the struggle to extinguish abortion rights to the struggle to end slavery. Others have claimed that Roe v Wade is the Dred Scott of our time. Still others have argued that abortion is worse than slavery; it is a form of genocide. This paper tracks the abortion = slavery meme from Ronald Reagan to the current personhood movement, (...)
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  4. Simon Roberts-Thomson (2008). An Explanation of the Injustice of Slavery. Res Publica 14 (2):69-82.score: 24.0
    The institution of slavery is an unjust institution. The aim of this paper is to provide an explanation of why it is unjust. I argue that slavery is unjust because it makes it impossible for slaves to realise both their interest in self-respect and their interest in being at home in the world. Furthermore, I argue that this explanation of the injustice of slavery also provides us with an argument for political equality.
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  5. Alexander Brown (2011). The Slavery of the Not So Talented. Ethical Theory and Moral Practice 14 (2):185-196.score: 24.0
    The article sets forth Ronald Dworkin’s efforts to avert the slavery of the talented within his theory of equality, so that they are not forced to work full-time at one type of job, but then criticises Dworkin for failing to apply similar concerns to not so talented workers. It argues that he overlooks the problem of the slavery of the not so talented that results from the tough rules he proposes for dealing with insurance payouts. Finally, it tries (...)
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  6. Danny Frederick (2014). Voluntary Slavery. Las Torres de Lucca 4:115-37.score: 24.0
    The permissibility of actions depends upon facts about the flourishing and separateness of persons. Persons differ from other creatures in having the task of discovering for themselves, by conjecture and refutation, what sort of life will fulfil them. Compulsory slavery impermissibly prevents some persons from pursuing this task. However, many people may conjecture that they are natural slaves. Some of these conjectures may turn out to be correct. In consequence, voluntary slavery, in which one person welcomes the duty (...)
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  7. Maurice S. Lee (2005). Slavery, Philosophy, and American Literature, 1830-1860. Cambridge University Press.score: 24.0
    Examining the literature of slavery and race before the Civil War, Maurice Lee demonstrates for the first time exactly how the slavery crisis became a crisis of philosophy that exposed the breakdown of national consensus and the limits of rational authority. Poe, Stowe, Douglass, Melville, and Emerson were among the antebellum authors who tried - and failed - to find rational solutions to the slavery conflict. Unable to mediate the slavery controversy as the nation moved (...)
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  8. Wendy H. Wong (2011). Is Trafficking Slavery? Anti-Slavery International in the Twenty-First Century. Human Rights Review 12 (3):315-328.score: 24.0
    Why was Anti-Slavery International (ASI) so effective at changing norms slavery and even mobilizing the support that ended the transatlantic slave trade at the end of the nineteenth century, and why has that success not continued on into subsequent eras? This article claims that ASI's organizational structure is the key to understanding why its accomplishments in earlier eras have yet to be replicated, and why today it struggles to make modern forms of slavery, such as human trafficking, (...)
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  9. Malcolm Heath (2008). Aristotle on Natural Slavery. Phronesis 53 (3):243 - 270.score: 21.0
    Aristotle's claim that natural slaves do not possess autonomous rationality (Pol. 1.5, 1254b20-23) cannot plausibly be interpreted in an unrestricted sense, since this would conflict with what Aristotle knew about non-Greek societies. Aristotle's argument requires only a lack of autonomous practical rationality. An impairment of the capacity for integrated practical deliberation, resulting from an environmentally induced excess or deficiency in thumos (Pol. 7.7, 1327b18-31), would be sufficient to make natural slaves incapable of eudaimonia without being obtrusively implausible relative to what (...)
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  10. Uwe Steinhoff (2012). Unsavory Implications of a Theory of Justice and the Law of Peoples: The Denial of Human Rights and the Justification of Slavery. Philosophical Forum 43 (2):175-196.score: 21.0
    Many philosophers have criticized John Rawls’s Law of Peoples. However, often these criticisms take it for granted that the moral conclusions drawn in A Theory of Justice are superior to those in the former book. In my view, however, Rawls comes to many of his 'conclusions' without too many actual inferences. More precisely, my argument here is that if one takes Rawls’s premises and the assumptions made about the original position(s) seriously and does in fact think them through to their (...)
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  11. Alison Brysk (2011). Sex as Slavery? Understanding Private Wrongs. Human Rights Review 12 (3):259-270.score: 21.0
    The era of globalization has been accompanied by an increased awareness of private wrongs as well as acceleration of many forms of cross-border labor exploitation. The essay explores how refined distinctions between forced and free sex work could improve anti-trafficking policies. It addresses the understudied linkages between other forms of migration and sexual exploitation and suggests a triage approach to all forms of labor exploitation—based on harms rather than type of labor or victim. A better understanding of freedom, sex, and (...)
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  12. Eric Foner (2011). The Civil War and Slavery: A Response. Historical Materialism 19 (4):199-205.score: 21.0
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  13. Steve Edwards (2011). A Symposium on the American Civil War and Slavery. Historical Materialism 19 (4):33-44.score: 21.0
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  14. Nicolas M. Dahan & Milton Gittens (2010). Business and the Public Affairs of Slavery: A Discursive Approach of an Ethical Public Issue. [REVIEW] Journal of Business Ethics 92 (2):227 - 249.score: 21.0
    This article aims at understanding how "ethical public issues" are created, and dealt within a public arena. Here, we view ethical public issues as social constructs, which are the results of issue framing contests. Such an approach will enable us to understand how ethical public issues emerge and are shaped by strategizing actors (including firms, NGOs, the media, and governments), in an attempt to impose their own definition and preferred solution to the issue. We also propose key factors which explain (...)
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  15. Hayley Rose Glaholt (2012). Vivisection as War: The Moral Diseases of Animal Experimentation and Slavery in British Victorian Quaker Pacifist Ethics. Society and Animals 20 (2):154-172.score: 21.0
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  16. Charles Post (2012). The American Crucible: Slavery, Emancipation and Human Rights, Robin Blackburn, London: Verso, 2011. Historical Materialism 20 (4):199-212.score: 21.0
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  17. Marjorie Spiegel (1996). The Dreaded Comparison: Human and Animal Slavery. Mirror Books.score: 21.0
     
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  18. Ênio José da Costa Brito (2013). Uma leitura da escravidão pela ótica dos desafios do antiescravismo (A reading of slavery from the perspective of the challenges of antislavery). Horizonte 11 (29):294-320.score: 21.0
    Ênio José da Costa Brito apresenta Uma leitura da escravidão pela ótica dos desafios do antiescravismo . Trata-se de minuciosa nota bibliográfica sobre a obra de Seymour Drescher: DRESCHER, Seymour. Abolição: Uma história da Escravidão e do Antiescravismo. São Paulo: Editora UNESP, 2011, 736p. ISBN 978-85-393-0184-3.
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  19. David Forman (2012). Kant on Moral Freedom and Moral Slavery. Kantian Review 17 (1):1-32.score: 18.0
    Kant’s account of the freedom gained through virtue builds on the Socratic tradition. On the Socratic view, when morality is our end, nothing can hinder us from attaining satisfaction: we are self-sufficient and free since moral goodness is (as Kant says) “created by us, hence is in our power.” But when our end is the fulfillment of sensible desires, our satisfaction requires luck as well as the cooperation of others. For Kant, this means that happiness requires that we get other (...)
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  20. R. M. Hare (1979). What is Wrong with Slavery. Philosophy and Public Affairs 8 (2):103-121.score: 18.0
    This article discusses the definition of slavery as a status in society and a relation to an owner. an imaginary case in which utilitarian arguments could justify slavery. this case, just because it is highly unlikely to occur in the actual world, does not provide an argument against utilitarianism. if it did occur, slavery would be justified in this case, but that is no reason for abandoning our intuitive principle condemning slavery. the adoption of this principle (...)
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  21. Alan E. Fuchs (2001). Autonomy, Slavery, and Mill's Critique of Paternalism. Ethical Theory and Moral Practice 4 (3):231-251.score: 18.0
    Critics have charged that John Stuart Mill''s discussion as of paternalism in On Liberty is internally inconsistent, noting, for example, the numerous instances in which Mill explicitly endorses examples of paternalistic coercion. Similarly, commentators have noted an apparent contradiction between Mill''s political liberalism – according to which the state should be neutral among competing conceptions of the good – and Mill''s condemnation of non-autonomous ways of life, such as that of a servile wife. More generally, critics have argued that while (...)
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  22. Thomas McCarthy (2004). Coming to Terms with Our Past, Part II: On the Morality and Politics of Reparations for Slavery. Political Theory 32 (6):750-772.score: 18.0
    There has recently been a surge of interest, theoretical and political, in reparations for slavery. This essay takes up several moral-political issues from that intensifying debate: how to conceptualize and justify collective compensation and collective responsibility, and how to establish a plausible connection between past racial injustices and present racial inequalities. It concludes with some brief remarks on one aspect of the very complicated politics of reparations: the possible effects of hearings and trials on the public memory and political (...)
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  23. Katherine Chambers (2013). Slavery and Domination as Political Ideas in Augustine'scity of God. Heythrop Journal 54 (1):13-28.score: 18.0
    The purpose of this article is to explore the meaning of domination and slavery in the political philosophy of Augustine of Hippo (354–430), particularly in the major work of his later years, the City of God. It offers an exploration of this aspect of Augustine's thought in the light of relatively recent scholarship on the meaning of these terms for political philosophy (in particular, the work of Quentin Skinner and Philip Pettit). It finds that, in Augustine's eyes, the nature (...)
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  24. Chris Buck (2004). Sartre, Fanon, and the Case for Slavery Reparations. Sartre Studies International 10 (2):123-138.score: 18.0
    In this article I argue that Fanon articulates a more complex relationship between his notion of radical freedom and slavery reparations that allows for the possibility of demanding the latter without sacrificing the former. While at times Fanon seems to posit a simple dilemma according to which one must choose between freedom and reparations, he also describes a vicious cycle in which the taking of material reparations appears to be a precondition for freedom, yet the claim for reparations appears (...)
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  25. Katharine Lawrence Balfour (2005). Representative Women: Slavery, Citizenship, and Feminist Theory in du Bois's "Damnation of Women". Hypatia 20 (3):127-148.score: 18.0
    : In this essay, I contend that feminist theories of citizenship in the U.S. context must go beyond simply acknowledging the importance of race and grapple explicitly with the legacies of slavery. To sketch this case, I draw upon W.E.B. Du Bois's "The Damnation of Women," which explores the significance for all Americans of African American women's sexual, economic, and political lives under slavery and in its aftermath.
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  26. Geoffrey Turner (2013). The Christian Life as Slavery: Paul's Subversive Metaphor. Heythrop Journal 54 (1):1-12.score: 18.0
    Recent scholarship has shown chattel slavery in the Roman Empire to have been a deeply oppressive experience. Paul knew that reality well and used the language of slavery metaphorically in Galatians and Romans to describe humanity's subjection to sin. However, he also made a remarkable shift in his use of the metaphor to indicate a new form of slavery to God which brings freedom, thereby subverting conventional ways of understanding slavery.In Paul's sense, slavery is an (...)
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  27. Brady Thomas Heiner (2007). “From the Prison of Slavery to the Slavery of Prison”. Radical Philosophy Today 2007:219-227.score: 18.0
    One of the most radical dimensions of Davis’s critique of American democracy is her exposure of the vestiges of slavery that remain in the contemporary criminal justice system. I discuss this aspect of her critical project, its roots in Du Bois’s critique of Black Reconstruction, and the way that it informs her prison abolitionism and her two-pronged program for the formation of a genuine “abolition democracy.” I conclude by reflecting upon Davis’s reticence about abolition as a constructive enterprise and (...)
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  28. Jennifer Welchman (1995). Locke on Slavery and Inalienable Rights. Canadian Journal of Philosophy 25 (1):67 - 81.score: 18.0
    Some have argued that Locke's failure to condemn contemporary slavery is best viewed as a personal moral lapse which does not reflect on his political theory. I argue to the contrary.
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  29. Fred Ablondi (2009). Millar on Slavery. Journal of Scottish Philosophy 7 (2):163-175.score: 18.0
    John Millar's The Origin of the Distinction of Ranks is best known for its first chapter in which Adam Smith's favorite student traces the social status of women as it changed at various historical stages. Millar's concern is strictly with description and explanation. In the less discussed final chapter he examines the authority of a master over his servants. His treatment of slavery differs from the account of the rank of women in several notable ways, most significantly, perhaps, by (...)
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  30. Mary Cunneen (2005). Anti-Slavery International. Journal of Global Ethics 1 (1):85 – 92.score: 18.0
    Despite the abolition of the transatlantic slave trade, slavery is not confined to the past. Many forms of slavery exist worldwide today, as highlighted by increased recent awareness of trafficking. International, and some national, legislation to combat contemporary slavery and trafficking exists, yet these practices continue. As important as legislation is its effective and sensitive implementation. With trafficking, we need to recognise the complexities of forced labour within a global context and move policy beyond its current restricted (...)
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  31. Laurence Thomas (2002). The Morally Obnoxious Comparisons of Evil: American Slavery and the Holocuast. In [Book Chapter].score: 18.0
    The essay discuss the issue of comparing the American Slavery and the Holocaust, and the extent to which the ideology of the American dream has fueled invidious comparisons between the two peoples. Just as murder and rape are wrongs to be understood in their own right, I argue that a like claim holds for American Slavery and the Holocuast. The essay further points out that we should be weary of supposing that wrongdoing is the sort of the thing (...)
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  32. Andrew Huddleston (2014). "Consecration to Culture": Nietzsche on Slavery and Human Dignity. Journal of the History of Philosophy 52 (1):135-160.score: 18.0
    In the Infamous Opening Sections from Part IX of Beyond Good and Evil, Nietzsche celebrates a strident kind of elitism and countenances, in however attenuated a form, the institution of slavery. “Every enhancement of the type ‘man,’” he writes, “has so far been the work of an aristocratic society—and it will be so again and again—a society that believes in the long ladder of an order of rank and difference in worth [Werthverschiedenheit] between man and man, and that needs (...)
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  33. Andrew Sneddon (2001). What's Wrong with Selling Yourself Into Slavery? Paternalism and Deep Autonomy (¿Por Qué Está Mal Moralmente Venderse Uno Mismo Como Esclavo? Paternalismo y Autonomía Profunda). Critica 33 (98):97 - 121.score: 18.0
    Such thinkers as John Stuart Mill, Gerald Dworkin, and Richard Doerflinger have appealed to the value of freedom to explain both what is wrong with slavery and what is wrong with selling oneself into slavery. Practical ethicists, including Dworkin and Doerflinger, sometimes use selling oneself into slavery in analogies intended to illustrate justifiable forms of paternalism. I argue that these thinkers have misunderstood the moral problem with slavery. Instead of being a central value in itself, I (...)
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  34. L. Brace (2013). Inhuman Commerce: Anti-Slavery and the Ownership of Freedom. European Journal of Political Theory 12 (4):466-482.score: 18.0
    This article explores the British anti-slavery writings of the mid- to late 18th century, and the meanings which they gave to the idea of owning a property in the person. It addresses the construction of a particular moral and political landscape where freedom was understood as both a kind of property and as non-domination, and slavery was constructed as a form of theft, and as the exercise of arbitrary power. This created a complex moral space, where possession, commerce, (...)
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  35. Brad Hinshelwood (2013). The Carolinian Context of John Locke's Theory of Slavery. Political Theory 41 (4):0090591713485446.score: 18.0
    The debate over Locke’s theory of slavery has focused on his involvement with the Royal African Company and other institutions of African slavery, as well as his rhetorical use of slavery in opposing absolutism. This overlooks Locke’s deep involvement with the Carolina colony, and in particular that colony’s Indian slave trade, which was largely justified in just-war terms. Evidence of Locke’s participation in the 1682 revisions to the Fundamental Constitutions of Carolina, which removed the infamous “absolute power (...)
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  36. Kostas Vlassopoulos (2011). Greek Slavery: From Domination to Property and Back Again. Journal of Hellenic Studies 131:115-130.score: 18.0
    Modern historians of Greek slavery seem to agree, despite other differences, on an understanding of slavery as a relationship of property. This understanding of slavery essentially goes back to Aristotle's theory of natural slavery. An examination of the Greek vocabulary of slavery though shows that the vast majority of Greeks had a very different understanding of slavery as a relationship of domination. This article argues that this alternative Greek understanding of slavery can account (...)
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  37. Jane Duran (2010). Slavery in Global Context. International Journal of Applied Philosophy 24 (1):61-69.score: 18.0
    The work of Cox, Bales, Dingwaney, and others is cited in an effort to construct an argument about the special rights violations of contemporary slavery. It is contended that two forms, debt bondage and sexual slavery, are related and bear close examination.
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  38. George Schedlerf (2002). Principles for Measuring the Damages of American Slavery. Public Affairs Quarterly, 16 (4):377-404.score: 18.0
    Either slavery has done no measurable damage to the descendants of slaves, or. if it has. that there are no individuals in the present generation who are obligated to make payments to them,though the federal government may be responsible for a portion of the damages.
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  39. Giampaolo Abbate (2012). On the Principle of Any Domination. Aristotle's Reasons Why Slavery is by Nature and for the Better. Astrolabio: Revista Internacional de Filosofía 13:1-16.score: 18.0
    Aristotle�s account on natural slavery is neither misleading nor paradoxical, but plausible even though controversial, unlike many commentators think of. On his view natural masters are essentially the virtuous people, viz. those who have been perfected in their process of growing, and natural slaves are essentially the vicious people, viz. those who have been injured or corrupted in some way in their growing up so as to suffer from a lack of autonomous practical rationality. Of course, many barbarians are (...)
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  40. Lawrie Balfour (2005). Representative Women: Slavery, Citizenship, and Feminist Theory in Du Bois's "Damnation of Women". Hypatia 20 (3):127 - 148.score: 18.0
    In this essay, I contend that feminist theories of citizenship in the U.S. context must go beyond simply acknowledging the importance of race and grapple explicitly with the legacies of slavery. To sketch this case, I draw upon W.E.B. Du Bois's "The Damnation of Women," which explores the significance for all Americans of African American women's sexual, economic, and political lives under slavery and in its aftermath.
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  41. Robin T. Byerly (2011). Combating Modern Slavery. Proceedings of the International Association for Business and Society 22:124-130.score: 18.0
    It is argued in this paper that the contemporary issue of modern slavery is one of meaningful relevance to today’s business, particularly multinational corporations. For a number of theoretical and pragmatic reasons, including corporate social responsibility, global corporate citizenship, corporate power and innovative capability, the issue should resonate with, and draw response from, modern business. Further, several suggestions are made as to how business organizations and their leaders can effectively aid in combating modern slavery.
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  42. James Farr (2008). Locke, Natural Law, and New World Slavery. Political Theory 36 (4):495 - 522.score: 18.0
    This essay systematically reformulates an earlier argument about Locke and new world slavery, adding attention to Indians, natural law, and Locke's reception. Locke followed Grotian natural law in constructing a just-war theory of slavery. Unlike Grotius, though, he severely restricted the theory, making it inapplicable to America. It only fit resistance to "absolute power" in Stuart England. Locke was nonetheless an agent of British colonialism who issued instructions governing slavery. Yet they do not inform his theory--or vice (...)
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  43. Molly Oshatz (2008). The Problem of Moral Progress: The Slavery Debates and the Development of Liberal Protestantism in the United States. Modern Intellectual History 5 (2):225-250.score: 18.0
    The slavery debates in the antebellum United States sparked a turning point in American theology. They forced moderately antislavery Protestants, including William Ellery Channing, Francis Wayland, and Horace Bushnell, to reconcile their contradictory loyalties to the Bible and to antislavery reform. Unable to use the letter of the Bible to make a scriptural case against slavery in itself, the moderates argued that although slavery had been acceptable in biblical times, it had become a sin. Antislavery Protestantism required (...)
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  44. Anita Allen, Natural Law, Slavery, and the Right to Privacy Tort.score: 18.0
    In 1905 the Supreme Court of Georgia became the first state high court to recognize a freestanding “right to privacy” tort in the common law. The landmark case was Pavesich v. New England Life Insurance Co. Must it be a cause for deep jurisprudential concern that the common law right to privacy in wide currency today originated in Pavesich’s explicit judicial interpretation of the requirements of natural law? Must it be an additional worry that the court which originated the common (...)
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  45. Kevin Bales & Peter T. Robbins (2001). “No One Shall Be Held in Slavery or Servitude”: A Critical Analysis of International Slavery Agreements and Concepts of Slavery. [REVIEW] Human Rights Review 2 (2):18-45.score: 18.0
    No international agreement has been completely effective in reducing slavery. This stems in part from the evolution of slavery agreements and the inclination on the part of the authors of conventions to include other practices as part of the slavery defintion, resulting in a confusion of the practices and definitions of slavery. What has been missing is a classification that is dynamic and yet sufficiently universal to identify slavery no matter how it evolves. We have (...)
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  46. Tina Chanter (2011). Whose Antigone?: The Tragic Marginalization of Slavery. State University of New York Press.score: 18.0
    Argues for the importance of the neglected theme of slavery in Antigone.
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  47. Isabel DiVanna (2012). Reading Comte Across the Atlantic: Intellectual Exchanges Between France and Brazil and the Question of Slavery. History of European Ideas 38 (3):452-466.score: 18.0
    Summary This article looks at a specific case of intellectual exchange by approaching Luís Pereira Barreto (1840?1923), a Brazilian medic who, having studied in Brussels in the 1850s, came into contact with Comte's positivism and with the ideas of his disciples. While in Europe, Barreto established a long-lasting friendship with Pierre Lafitte, and became a convert to Comte's Religion of Humanity. Upon his return to Brazil in 1864, Barreto sought to apply Comte's principles to Brazilian society and politics. Although Barreto's (...)
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  48. Richard H. King (2008). Rights and Slavery, Race and Racism: Leo Strauss, the Straussians, and the American Dilemma. Modern Intellectual History 5 (1):55-82.score: 18.0
    My interest here is in the way Leo Strauss (1899regime,or did not—with the Straussian account of the political foundations of the new nation and how latter-day followers of Strauss have dealt with the persisting topic of race and racism in America. Overall, I want to make two large points. First, the Straussian commitment to superhistorical standards provides the Straussians with a moral perspective on slavery, race, and racism. Second, though race and slavery have been less than central among (...)
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  49. Thanassis Samaras (2006). Protagoras and Slavery. History of Political Thought 27 (1):1-9.score: 18.0
    In an interesting article, Augustos Bayonas suggests that Protagoras' endorsement of political equality is likely to lead to the questioning of the theoretical foundations of slavery. This article argues that Protagoras does provide some premises from which slavery may be questioned, but that these premises are actually the result of his legal positivism, not his theory of equality.
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