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  1. Thomas Mertens, Kant, Rawls and Pogge on Global Justice.
    Pogge’s writings on international distributive justice, some of them now collected in ‘World Poverty and Human Rights’ (2002),1 exhibit a masterly interplay of moral argumentation and empirical data. In this contribution, I cannot do justice to both and will therefore focus on Pogge’s moral arguments, the origins of which are to be found in the legal philosophies of Kant and Rawls. Contrary to these philosophers, however, Pogge does argue in favor of an institutionalized global order. That is, he argues, what (...)
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  2. Thomas Mertens (2014). Sexual Desire and the Importance of Marriage in Kant's Philosophy of Law. Ratio Juris 27 (3):330-343.
    In his moral writings, Kant states that moral duty cannot be derived from “the special characteristics of human nature.” This statement is untenable if one takes seriously Kant's moral views on sexual desire. Instead close study reveals that considerations based on both morality and nature play a role here. The combination of these two elements leads to inconsistencies and difficulties in Kant's understanding of sexual desire, but they enable us to better understand the importance Kant attributes to marriage within his (...)
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  3. Thomas Mertens (2013). Kant’s Doctrine of Right. A Commentary. [REVIEW] Ethic@ 12 (2):355-358.
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  4. Thomas Mertens (2011). Kant and the Tradition of Just War. Tijdschrift Voor Filosofie 73 (3):467-488.
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  5. Thomas Mertens (2011). Kant en de traditie van de rechtvaardige oorlog. Tijdschrift Voor Filosofie 73 (3):467.
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  6. Koos ten Bras & Thomas Mertens (2011). De onschuld voorbij: Jeff McMahans Killing in War. [REVIEW] Netherlands Journal of Legal Philosophy 1:64-74.
    Jeff McMahan, one of the leading contemporary writers on ‘just war thinking’, argues in the book under review, Killing in War, that one of the central tenets of the ‘ius in bello’, namely the moral equality of combatants, is both conceptually and morally untenable. This results from a reflection upon and a departure from two basic assumptions in Walzer’s work, namely the idea that war itself isn’t a relation between persons, but between political entities and their human instruments and the (...)
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  7. Thomas Mertens (2009). In Memoriam D.G. Scheltens (1919-2009). Tijdschrift Voor Filosofie 71 (2):451-452.
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  8. Thomas Mertens (2007). Kant's Cosmopolitan Values and Supreme Emergencies. Journal of Social Philosophy 38 (2):222–241.
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  9. Thomas Mertens (2007). Rawls is zo gek nog niet. Krisis 8 (1):42-46.
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  10. Thomas Mertens (2005). Darker Legacies of Law in Europe. The Shadow of National Socialism and Fascism Over Europe and Its Legal Traditions. Ratio Juris 18 (2):285-291.
    Eds. Christian Joerges and Navraj Singh Ghaleigh. With a Prologue by Michael Stolleis and an Epilogue by Joseph H. H. Weiler. Oxford: Hart. 2003. Pp. 416.
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  11. Thomas Mertens (2002). Radbruch and Hart on the Grudge Informer: A Reconsideration. Ratio Juris 15 (2):186-205.
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  12. Thomas Mertens (1998). Moralische Politik in Kants Friedensschrift. Synthesis Philosophica 13:209-218.
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  13. Gorm Harste, Thomas Mertens & Scheffer (1996). Immanuel Kant Über Natur Und Gesellschaft. Monograph Collection (Matt - Pseudo).
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  14. Thomas Mertens (1996). Cosmopolitanism and Citizenship: Kant Against Habermas. European Journal of Philosophy 4 (3):328-347.
  15. Thomas Mertens (1995). War and International Order in Kant's Legal Thought". Ratio Juris 8 (3):296-314.
  16. Thomas Mertens (1995). Zweckmäßigkeit der Natur und politische Philosophie bei Kant. Zeitschrift für Philosophische Forschung 49 (2):220 - 240.
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  17. Margaret L. While, Jon R. Hendrix & Thomas R. Mertens (1987). Biosocial Goals and Human Genetics: An Impact Study of NSF Workshops. Science Education 71 (2):137-144.
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  18. Thomas Mertens (1986). Habermas En Searle: Kritische Beschouwingen Bij de Theorie Van Het Communicatieve Handelen. Tijdschrift Voor Filosofie 48 (1):66 - 93.
    In this article the author submits as thesis that Habermas's concept of communicative action results from an uncritical appropriation of the concept ‘speech act’. For this purpose, firstly the origin of Habermas's idea of a ‘power-free communication’ in his discussion with Gadamer will be considered. The legitimacy of such a concept of language is — following Habermas — adequately shown most of all by Searle. Secondly therefore, Searle's theory of the speech act will be taken in consideration. Indeed, Searle places (...)
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