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  1.  5
    Thomas W. Pogge (2013). Politics as Usual: What Lies Behind the Pro-Poor Rhetoric. Polity.
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  2. Thomas Pogge (2005). World Poverty and Human Rights. Ethics and International Affairs 19 (1):1–7.
    Despite a high and growing global average income, billions of human beings are still condemned to lifelong severe poverty, with all its attendant evils of low life expectancy, social exclusion, ill health, illiteracy, dependency, and effective enslavement. This problem is solvable, despite its magnitude.
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  3.  6
    Thomas Winfried Menko Pogge (1989). Realizing Rawls. Cornell University Press.
  4. Thomas Pogge, Erin Kelly, Elizabeth Anderson, Norman Daniels, Lorella Terzi & Colin M. Macleod (unknown). Measuring Justice: Primary Goods and Capabilities. Cambridge University Press.
     
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  5. Thomas W. Pogge (1992). Cosmopolitanism and Sovereignty. Ethics 103 (1):48-75.
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  6.  42
    Thomas W. Pogge (2005). Human Rights and Global Health: A Research Program. Metaphilosophy 36 (1‐2):182-209.
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  7. Thomas Pogge (2005). Real World Justice. Journal of Ethics 9 (1-2):29 - 53.
    Despite a high and growing global average income, billions of human beings are still condemned to lifelong severe poverty with all its attendant evils of low life expectancy, social exclusion, ill health, illiteracy, dependency, and effective enslavement. We citizens of the rich countries are conditioned to think of this problem as an occasion for assistance. Thanks in part to the rationalizations dispensed by our economists, most of us do not realize how deeply we are implicated, through the new global economic (...)
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  8.  6
    Thomas Pogge (2007). John Rawls: His Life and Theory of Justice. OUP Usa.
    This is a short, accessible introduction to John Rawls' thought and gives a thorough and concise presentation of the main outlines of Rawls' theory as well as drawing links between Rawls' enterprise and other important positions in moral and political philosophy.
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  9. Thomas W. Pogge (1994). An Egalitarian Law of Peoples. Philosophy and Public Affairs 23 (3):195–224.
  10. Thomas Pogge (2005). Severe Poverty as a Violation of Negative Duties. Ethics and International Affairs 19 (1):55–83.
    In this article, the last in the symposium on world poverty and human rights, Pogge replies to his critics Mathias Risse, Alan Patten, Rowan Cruft, Norbert Anwander, and Debra Satz.
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  11. Thomas Pogge (2002). Can the Capability Approach Be Justified? Philosophical Topics 30 (2):167-228.
  12. Thomas Pogge (2008). Cohen to the Rescue! Ratio 21 (4):454-475.
    Cohen seeks to rescue the concept of justice from those, among whom he includes Rawls, who think that correct fundamental moral principles are fact-sensitive. Cohen argues instead that any fundamental principles of justice, and fundamental moral principles generally, are fact-insensitive and that any fact-sensitive principles can be traced back to fact-insensitive ones. This paper seeks to clarify the nature of Cohen's argument, and the kind of fact-insensitivity he has in mind. In particular, it distinguishes between internal and external fact-sensitivity – (...)
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  13. Thomas W. Pogge (2000). On the Site of Distributive Justice: Reflections on Cohen and Murphy. Philosophy and Public Affairs 29 (2):137–169.
  14.  17
    Patricia Illingworth, Thomas Pogge & Leif Wenar (eds.) (2011). Giving Well: The Ethics of Philanthropy. OUP Usa.
    In GIVING WELL: THE ETHICS OF PHILANTHROPY, an accomplished trio of editors bring together an international group of distinguished philosophers, social scientists, lawyers and practitioners to identify and address the most urgent moral questions arising today in the practice of philanthropy.
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  15. Thomas Pogge (2001). Priorities of Global Justice. Metaphilosophy 32 (1-2):6-24.
  16. Thomas Winfried Menko Pogge (2008). Global Ethics: Seminal Essays. Paragon House.
     
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  17.  41
    Thomas Pogge (2009). The Health Impact Fund and its Justification by Appeal to Human Rights. Journal of Social Philosophy 40 (4):542-569.
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  18.  63
    Thomas Pogge (2008). Access to Medicines. Public Health Ethics 1 (2):73-82.
    Professor Thomas Pogge, Professorial Fellow, Centre for Applied Philosophy, LPO Box 8260, Canberra. Tel.: +61 261255485; Email: tp6{at}columbia.edu ' + u + '@' + d + ' '//--> Abstract I would pay three million to go into space, says the banker to his attorney. — I wouldn't go if you paid me, the latter laughs, for me the French Riviera is quite exciting enough. Ah, I would pay a million for an extra year of life , the elderly tourist effusively (...)
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  19.  15
    Andreas Follesdal & Thomas Pogge (eds.) (2005). Real World Justice. Grounds, Principles, Human Rights, and Social Institutions. Springer.
    It helps ordinary citizens evaluate their options and their responsibility for global institutional factors, and it challenges social scientists to address the causes of poverty and hunger that act across borders.The present volume ...
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  20. Thomas W. Pogge (2002). Moral Universalism and Global Economic Justice. Politics, Philosophy and Economics 1 (1):29-58.
    Moral universalism centrally involves the idea that the moral assessment of persons and their conduct, of social rules and states of affairs, must be based on fundamental principles that do not, explicitly or covertly, discriminate arbitrarily against particular persons or groups. This general idea is explicated in terms of three conditions. It is then applied to the discrepancy between our criteria of national and global economic justice. Most citizens of developed countries are unwilling to require of the global economic order (...)
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  21. Thomas Pogge (2007). Severe Poverty as a Human Rights Violation. In Freedom From Poverty as a Human Right: Who Owes What to the Very Poor? Co-Published with Unesco. OUP Oxford
  22. Thomas Pogge, What is Global Justice?
    The increasingly widespread expression "global justice" marks an important shift in the structure of moral discourse. Traditionally, international relations were seen as sharply distinct from domestic justice. First, it focused on interactions among states, and later, evaluated the design of a national institutional order in light of its effects on citizens. Such institutional moral analysis is becoming applied to supranational institutional arrangements, nowadays more pervasive and important for the life prospects of individuals. The traditional lens suggested fair agreements among states. (...)
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  23.  88
    Thomas W. Pogge (2001). Rawls on International Justice. [REVIEW] Philosophical Quarterly 51 (203):246–253.
    Book reviewed in this article:John Rawls, The Law of Peoples.
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  24.  10
    Thomas Pogge (2008). The Health Impact Fund: Boosting Pharmaceutical Innovation Without Obstructing Free Access. Cambridge Quarterly of Healthcare Ethics 18 (01):78-.
    In an earlier piece in these pages, I described the health effects of the still massive problem of global poverty: The poor worldwide face greater environmental hazards than the rest of us, from contaminated water, filth, pollution, worms, and insects. They are exposed to greater dangers from people around them, through traffic, crime, communicable diseases, sexual violence, and potential exploitation by the more affluent. They lack means to protect themselves and their families against such hazards, through clean water, nutritious food, (...)
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  25.  29
    Thomas W. Pogge & Sanjay G. Reddy, Unknown: The Extent, Distribution, and Trend of Global Income Poverty.
    For some thirteen years now, the World Bank (‘the Bank’) has regularly reported the number of people living below an international poverty line, colloquially known as ‘$1/day’.3 Reports for the most recent year, 1998, put this number at 1,175.14 million.4 The Bank’s estimates of severe income poverty — its global extent, geographical distribution, and trend over time — are widely cited in official publications by governments and international organizations and in popular media, often in support of the view that liberalization (...)
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  26.  88
    Thomas Pogge (1988). Kant's Theory of Justice. Kant-Studien 79 (1-4):407-433.
    Following the tradition of classical liberalism, Kant's political philosophy and theory of justice focus on the relation between individual freedom, as the central value of political life, and the state, whose primary normative function is both to restrain and protect individual liberty. In this accessible interpretation of Kant's political philosophy, Allen D. Rosen focuses on the relation among justice, political authority (the state), and individual liberty. He offers interpretations of the ethical bases of Kant's view of justice, of the structure (...)
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  27. Luis A. Camacho, Colin Campbell, David A. Crocker, Eleonora Curlo, Herman E. Daly, Eliezer Diamond, Robert Goodland, Allen L. Hammond, Nathan Keyfitz, Robert E. Lane, Judith Lichtenberg, David Luban, James A. Nash, Martha C. Nussbaum, ThomasW Pogge, Mark Sagoff, Juliet B. Schor, Michael Schudson, Jerome M. Segal, Amartya Sen, Alan Strudler, Paul L. Wachtel, Paul E. Waggoner, David Wasserman & Charles K. Wilber (1997). Ethics of Consumption: The Good Life, Justice, and Global Stewardship. Rowman & Littlefield Publishers.
    In this comprehensive collection of essays, most of which appear for the first time, eminent scholars from many disciplines—philosophy, economics, sociology, political science, demography, theology, history, and social psychology—examine the causes, nature, and consequences of present-day consumption patterns in the United States and throughout the world.
     
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  28. Thomas Pogge (2010). Responses to the Critics. In Alison M. Jaggar (ed.), Thomas Pogge and His Critics. Polity
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  29. Thomas Pogge (2000). The International Significance of Human Rights. Journal of Ethics 4 (1-2):45-69.
    A comparative examination of four alternative ways of understandingwhat human rights are supports an institutional understanding assuggested by Article 28 of the Universal Declaration: Human rightsare weighty moral claims on any coercively imposed institutionalorder, national or international (as Article 28 confirms). Any suchorder must afford the persons on whom it is imposed secure accessto the objects of their human rights. This understanding of humanrights is broadly sharable across cultures and narrows the philosophical and practical differences between the friends ofcivil and (...)
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  30.  26
    Robert E. Goodin, Philip Pettit & Thomas Winfried Menko Pogge (eds.) (2007). A Companion to Contemporary Political Philosophy. Blackwell Pub..
  31. Thomas Pogge (ed.) (2007). Freedom From Poverty as a Human Right: Who Owes What to the Very Poor? Co-Published with Unesco. OUP Oxford.
    Collected here in one volume are fifteen cutting-edge essays by leading academics which together clarify and defend the claim that freedom from poverty is a human right with corresponding binding obligations on the more affluent to practice effective poverty avoidance. This volume is co-published with UNESCO publishing.
     
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  32.  40
    Doris Schroeder & Thomas Pogge (2009). Justice and the Convention on Biological Diversity. Ethics and International Affairs 23 (3):267-280.
    Abstract Benefit sharing as envisaged by the 1992 Convention on Biological Diversity (CBD) is a relatively new idea in international law. Within the context of non-human biological resources, it aims to guarantee the conservation of biodiversity and its sustainable use by ensuring that its custodians are adequately rewarded for its preservation. Prior to the adoption of the CBD, access to biological resources was frequently regarded as a free-for-all. Bioprospectors were able to take resources out of their natural habitat and develop (...)
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  33.  75
    Thomas Pogge (2002). Cosmopolitanism: A Defence. Critical Review of International Social and Political Philosophy 5 (3):86-91.
    David Miller is right that weak cosmopolitanism is undistinctive and strong cosmopolitanism implausibly curtails associative duties. But there are intermediate views that avoid both of these problems. One such view holds that compatriotism makes no difference to our most important negative duties and that among these is the duty not to impose unjust social institutions upon other human beings. On this view, our duty not to impose an unjust institutional order on foreigners is exactly as stringent as our duty not (...)
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  34.  10
    Thomas Pogge & Mitu Sengupta (2015). The Sustainable Development Goals: A Plan for Building a Better World? Journal of Global Ethics 11 (1):56-64.
    Despite some clear positives, the draft text of the Sustainable Development Goals does not fulfill its self-proclaimed purpose of inspiring and guiding a concerted international effort to eradicate severe poverty everywhere in all of its forms. We offer some critical comments on the proposed agreement and suggest 10 ways to embolden the goals and amplify their appeal and moral power. While it may well be true that the world's poor are better off today than their predecessors were decades or centuries (...)
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  35. Thomas Pogge (2009). Shue on Rights and Duties. In Charles R. Beitz & Robert E. Goodin (eds.), Global Basic Rights. OUP Oxford 113--130.
  36.  5
    Thomas Pogge & Luis Cabrera (2012). Outreach, Impact, Collaboration: Why Academics Should Join to Stand Against Poverty. Ethics and International Affairs 26 (2):163-182.
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  37. Thomas W. Pogge (2007). "Assisting" the Global Poor. The Proceedings of the Twenty-First World Congress of Philosophy 13:189-215.
    We citizens of the affluent countries tend to discuss our obligations toward the distant needy mainly in terms of donations and transfers, assistance and redistribution: How much of our wealth, if any, should we give away to the hungry abroad? Using one prominent theorist to exemplify this way of conceiving the problem, I show how it is a serious error — and a very costly one for the global poor.
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  38.  7
    Thomas Pogge (2006). Montréal Statement on the Human Right to Essential Medicines. Cambridge Quarterly of Healthcare Ethics 16 (01):97-108.
    On September 30–October 2, 2005, a group of individuals drawn from civil society organizations, governments, international agencies, and academic institutions came together in Montréal, Québec, Canada, for an international workshop entitled “Human Rights and Access to Essential Medicines: The Way Forward.” At the conclusion of the workshop, we drafted the “Montréal Statement on the Human Right to Essential Medicines.” This “Statement” is reprinted at the end of this comment, which offers some background on the problem addressed at the workshop.
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  39.  13
    Thomas Pogge, S. Benatar & G. Brock (2011). The Health Impact Fund: How to Make New Medicines Accessible to All. In S. R. Benatar & Gillian Brock (eds.), Global Health and Global Health Ethics. Cambridge University Press 241--250.
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  40. Thomas W. Pogge (2003). Global Justice. Science and Society 67 (2):261-264.
     
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  41. Thomas Pogge (2005). A Cosmopolitan Perspective on the Global Economic Order. In Gillian Brock & Harry Brighouse (eds.), The Political Philosophy of Cosmopolitanism. Cambridge University Press
     
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  42.  11
    Thomas W. Pogge (1995). Three Problems with Contractarian-Consequentialist Ways of Assessing Social Institutions. Social Philosophy and Policy 12 (2):241-266.
    With each of our three criminal-law topics—defining offenses, apprehending suspects, and establishing punishments—we feel, I believe, strong moral resistance to the idea that our practices should be settled by a prospective-participant perspective. This becomes quite clear when we look at how the “reforms” suggested by institutional viewing might combine once we consider all three topics together: imagine a more extensive and swifter use of the death penalty in homicide cases coupled with somewhat lower standards of evidence; or think of backing (...)
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  43.  26
    Lukas H. Meyer, Stanley L. Paulson & Thomas Winfried Menko Pogge (eds.) (2003). Rights, Culture, and the Law: Themes From the Legal and Political Philosophy of Joseph Raz. Oxford University Press.
    The volume brings together a collection of original papers on some of the main tenets of Joseph Raz's legal and political philosophy: Legal positivism and the nature of law, practical reason, authority, the value of equality, incommensurability, harm, group rights, and multiculturalism.
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  44.  37
    Thomas Pogge (2009). Developing Morally Plausible Indices of Poverty and Gender Equity. Philosophical Topics 37 (2):199-221.
    Various indices are used to track poverty, development, and gender equity at the population level. Some of them—the UNDP’s Human and Gender-RelatedDevelopment Indices and the World Bank’s Poverty Index associated with the first Millennium Development Goal—have become highly influential. This paper argues that these prominent indices are deeply flawed and therefore distort our moral judgments and misguide resource allocations by governments, international agencies, and NGOs. Examination of these flaws reveals useful pointers toward developing better indices—though much interdisciplinary work will be (...)
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  45.  8
    Thomas Pogge (2004). Relational Conceptions of Justice: Responsibilities for Health Outcomes. In Sudhir Anand, Fabienne Peter & Amartya Sen (eds.), Public Health, Ethics, and Equity. OUP 135--161.
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  46.  86
    Thomas W. Pogge (1992). Loopholes in Moralities. Journal of Philosophy 89 (2):79-98.
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  47.  19
    Thomas Pogge (2001). Introduction: Global Justice. Metaphilosophy 32 (1-2):1-5.
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  48.  80
    Thomas W. Pogge (1999). Human Flourishing and Universal Justice. Social Philosophy and Policy 16 (01):333-.
    The question of what constitutes human flourishing elicits an extraordinary variety of responses, which suggests that there are not merely differences of opinion at work, but also different understandings of the question itself. So it may help to introduce some clarity into the question before starting work on one answer to it.
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  49.  3
    Thomas Pogge, Balakrishnan Rajagopal, Samuel Moyn, William E. Scheuerman & Joanne Bauer (2005). Recent Books on Ethics and International Affairs. Ethics and International Affairs 19 (3).
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  50.  7
    Thomas Pogge (1995). Eine Globale Rohstoffdividende. Analyse & Kritik 17 (2):183-208.
    We live in a world of radical inequality: Hundreds of millions suffer severe, lifelong poverty. Many others are quite well off and affluent enough significally to improve the lives of the global poor. Does this radical inequality constitute an injustice which we are involved? An affirmative answer finds broad support in different strands of the Western moral tradition, which also support the same program of institutional reform. This reform centers around a Global Resources Dividend, or GRD. A GRD in the (...)
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