Search results for 'family egalitarianism' (try it on Scholar)

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  1. Michael McFall (2009). Licensing Parents: Family, State, and Child Maltreatment. Rowman and Littlefield.score: 96.0
    In Licensing Parents, Michael McFall argues that political structures, economics, education, racism, and sexism are secondary in importance to the inequality caused by families, and that the family plays the primary role in a child's acquisition of a sense of justice. He demonstrates that examination of the family is necessary in political philosophy and that informal structures (families) and considerations (character formation) must be taken seriously. McFall advocates a threshold that should be accepted by all political philosophers: children (...)
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  2. Daniel M. Hausman & Matt Sensat Waldren (2012). Egalitarianism Reconsidered. Journal of Moral Philosophy 8 (4):567-586.score: 66.0
    This paper argues that egalitarian theories should be judged by the degree to which they meet four different challenges. Fundamentalist egalitarianism, which contends that certain inequalities are intrinsically bad or unjust regardless of their consequences, fails to meet these challenges. Building on discussions by T.M. Scanlon and David Miller, we argue that egalitarianism is better understood in terms of commitments to six egalitarian objectives. A consequence of our view, in contrast to Martin O'Neill's “non-intrinsic egalitarianism,“ is that (...)
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  3. Patrick Tomlin (2013). Choices Chance and Change: Luck Egalitarianism Over Time. Ethical Theory and Moral Practice 16 (2):393-407.score: 66.0
    The family of theories dubbed ‘luck egalitarianism’ represent an attempt to infuse egalitarian thinking with a concern for personal responsibility, arguing that inequalities are just when they result from, or the extent to which they result from, choice, but are unjust when they result from, or the extent to which they result from, luck. In this essay I argue that luck egalitarians should sometimes seek to limit inequalities, even when they have a fully choice-based pedigree (i.e., result only (...)
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  4. Anu Pylkkänen (2007). Liberal Family Law in the Making: Nordic and European Harmonisation. [REVIEW] Feminist Legal Studies 15 (3):289-306.score: 66.0
    This paper discusses the past and contemporary legal harmonisation exercises of family law in the Nordic countries and Europe. The critique is that the harmonised ‹European family law’ only entrenches the status quo and reiterates traditional family patterns, the male norm, heteronormativity, and a public/private divide represented in the neutral guise of a liberal rights discourse. Furthermore, the critics point out that the political economy of legal harmonisation is, to a large extent, ignored. In the Nordic countries, (...)
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  5. Carl Knight (2013). Luck Egalitarianism. Philosophy Compass 8 (10):924-934.score: 54.0
    Luck egalitarianism is a family of egalitarian theories of distributive justice that aim to counteract the distributive effects of luck. This article explains luck egalitarianism's main ideas, and the debates that have accompanied its rise to prominence. There are two main parts to the discussion. The first part sets out three key moves in the influential early statements of Dworkin, Arneson, and Cohen: the brute luck/option luck distinction, the specification of brute luck in everyday or theoretical terms (...)
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  6. Sagar Sanyal (2012). A Defence of Democratic Egalitarianism. Journal of Philosophy 109 (7):413-34.score: 24.0
    This is a constructive response to a 2008 article by Kok-Chor Tan. It outlines a version of democratic egalitarianism to complement, rather than compete against, luck egalitarianism. The concepts of autonomy and domination are used to elaborate democratic equality, and I suggest a broadening in the understandings of distributive justice; of why distributive justice matters; and of the concepts of grounding and substantive principles (in relation to distributive justice).
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  7. Massimo Pigliucci (2003). Species as Family Resemblance Concepts: The (Dis-)Solution of the Species Problem? Bioessays 25 (6):596-602.score: 24.0
    The so-called ‘‘species problem’’ has plagued evolution- ary biology since before Darwin’s publication of the aptly titled Origin of Species. Many biologists think the problem is just a matter of semantics; others complain that it will not be solved until we have more empirical data. Yet, we don’t seem to be able to escape discussing it and teaching seminars about it. In this paper, I briefly examine the main themes of the biological and philosophical liter- atures on the species problem, (...)
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  8. Matthew B. O'Brien (2012). Why Liberal Neutrality Prohibits Same-Sex Marriage: Rawls, Political Liberalism, and the Family. British Journal of American Legal Studies 1 (2):411-466.score: 24.0
    John Rawls’s political liberalism and its ideal of public reason are tremendously influential in contemporary political philosophy and in constitutional law as well. Many, perhaps even most, liberals are Rawlsians of one stripe or another. This is problematic, because most liberals also support the redefinition of civil marriage to include same-sex unions, and as I show, Rawls’s political liberalism actually prohibits same- sex marriage. Recently in Perry v. Schwarzenegger, however, California’s northern federal district court reinterpreted the traditional rational basis review (...)
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  9. Arash Abizadeh & Pablo Gilabert (2008). Is There a Genuine Tension Between Cosmopolitan Egalitarianism and Special Responsibilities? Philosophical Studies 138 (3):349 - 365.score: 24.0
    Samuel Scheffler has recently argued that some relationships are non-instrumentally valuable; that such relationships give rise to “underived” special responsibilities; that there is a genuine tension between cosmopolitan egalitarianism and special responsibilities; and that we must consequently strike a balance between the two. We argue that there is no such tension and propose an alternative approach to the relation between cosmopolitan egalitarianism and special responsibilities. First, while some relationships are non-instrumentally valuable, no relationship is unconditionally valuable. Second, whether (...)
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  10. Carl Knight (2005). In Defence of Luck Egalitarianism. Res Publica 11 (1):1-10.score: 24.0
    This paper considers issues raised by Elizabeth Anderson's recent critique of the position she terms luck egalitarianism. It is maintained that luck egalitarianism, once clarified and elaborated in certain regards, remains the strongest egalitarian stance. Anderson's arguments that luck egalitarians abandon both the negligent and prudent dependent caretakers fails to account for the moderate positions open to luck egalitarians and overemphasizes their commitment to unregulated market choices. The claim that luck egalitarianism insults citizens by redistributing on the (...)
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  11. Gideon Elford (2013). Equality of Opportunity and Other-Affecting Choice: Why Luck Egalitarianism Does Not Require Brute Luck Equality. [REVIEW] Ethical Theory and Moral Practice 16 (1):139-149.score: 24.0
    The luck egalitarian view famously maintains that inequalities in individuals’ circumstances are unfair or unjust, whereas inequalities traceable to individuals’ own responsible choices are fair or just. On this basis, the distinction between so-called brute luck and option luck has been seen as central to luck egalitarianism. Luck egalitarianism is interpreted, by advocates and opponents alike, as a view that condemns inequalities in brute luck but permits inequalities in option luck. It is also thought to be expressed in (...)
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  12. Donovan Miyasaki (forthcoming). (2014) A Nietzschean Case for Egalitarianism. In Barry Stocker & Manuel Knoll (eds.), Nietzsche as Political Philosopher. Walter de Gruyter.score: 24.0
    This paper draws on Friedrich Nietzsche’s work to defend the (admittedly non-Nietzschean) conclusion that a non-liberal egalitarian society is superior in two ways: first, as a moral ideal, it does not rest on questionable claims about essential human equality and, second, such a society would provide the optimal psychological and political conditions for individual wellbeing, social stability, and cultural achievement. I first explain Nietzsche’s distinction between forms of egalitarianism: noble and slavish. The slavish form promotes equality, defined negatively as (...)
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  13. Richard J. Arneson (2010). Self-Ownership and World Ownership: Against Left-Libertarianism. Social Philosophy and Policy 27 (1):168-194.score: 24.0
    What regime of property ownership satisfies norms of justice? The doctrine known as “left-libertarianism” offers a seemingly plausible answer.1 Its basic thrust is that libertarianism properly understood leaves room for an egalitarianism that enhances its appeal. In this essay I argue that the seeming plausibility of the doctrine evaporates under scrutiny. This set of views is unacceptable from any political standpoint, left, right, or center. The left-libertarian category encompasses a family of positions. I focus on one of these, (...)
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  14. Nicole A. Vincent (2008). Book Review of "Torts, Egalitarianism and Distributive Justice" by Tsachi Keren-Paz. [REVIEW] Australian Journal of Legal Philosophy 33:199-204.score: 24.0
    In "Torts, Egalitarianism and Distributive Justice" (Ashgate, 2007), Tsachi Keren-Paz presents impressingly detailed analysis that bolsters the case in favour of incremental tort law reform. However, although this book's greatest strength is the depth of analysis offered, at the same time supporters of radical law reform proposals may interpret the complexity of the solution that is offered (and its respective cost) as conclusive proof that tort law can only take adequate account of egalitarian aims at an unacceptably high cost.
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  15. Ingmar Persson (2008). Why Levelling Down Could Be Worse for Prioritarianism Than for Egalitarianism. Ethical Theory and Moral Practice 11 (3):295 - 303.score: 24.0
    Derek Parfit has argued that, in contrast to prioritarianism, egalitarianism is exposed to the levelling down objection, i.e., the objection that it is absurd that a change which consists merely in the betteroff losing some of their well-being should be in one way for the better. In reply, this paper contends that (1) there is a plausible form of egalitarianism which is equivalent to another form of prioritarianism than the Parfitian one, a relational rather than an absolute form (...)
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  16. Thomas Søbirk Petersen (2003). Egalitarianism and Repugnant Conclusions. Danish Yearbook of Philosophy 38:115-125.score: 24.0
    Most philosophers discuss the Repugnant Conclusion as an objection to total utilitarianism. But this focus on total utilitarianism seems to be one-sided. It conceals the important fact that other competing moral theories are also subject to the Repugnant Conclusion. The primary aim of this paper is to demonstrate that versions of egalitarianism are subject to the Repugnant Conclusion and other repugnant conclusions.
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  17. Kristin Voigt (2007). The Harshness Objection: Is Luck Egalitarianism Too Harsh on the Victims of Option Luck? [REVIEW] Ethical Theory and Moral Practice 10 (4):389 - 407.score: 24.0
    According to luck egalitarianism, inequalities are justified if and only if they arise from choices for which it is reasonable to hold agents responsible. This position has been criticised for its purported harshness in responding to the plight of individuals who, through their own choices, end up destitute. This paper aims to assess the Harshness Objection. I put forward a version of the objection that has been qualified to take into account some of the more subtle elements of the (...)
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  18. Matthew Lister (2012). Review of Carl Knight, Luck Egalitarianism. [REVIEW] Journal of Moral Philosophy 9 (1):127-30.score: 24.0
  19. Donovan Miyasaki (forthcoming). (2014) The Equivocal Use of Power in Nietzsche's Failed Anti-Egalitarianism. Journal of Moral Philosophy:1-32.score: 24.0
    Nietzsche’s rejection of egalitarianism depends on equivocation between distinct conceptions of power and equality. When these distinct views are disentangled, Nietzsche’s arguments succeed only against a narrow sense of equality as qualitative similarity, and not against quantitative forms that promote equality not as similarity but as multiple, proportional resistances. For the promotion of an individual’s qualitative power is compatible with quantitative power equality. Moreover, because power is felt only in resistance, the feeling of power requires relative equality as its (...)
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  20. Gerald Lang (2009). Luck Egalitarianism, Permissible Inequalities, and Moral Hazard. Journal of Moral Philosophy 6 (3):317-338.score: 24.0
    In this article, I appeal to the phenomenon of moral hazard in order to explain how at least some of the inequalities permitted by Luck Egalitarianism can be given an alternative, more plausible grounding than that which is supplied by Luck Egalitarianism. This alternative grounding robs Luck Egalitarianism of a potentially significant source of intuitive support whilst enabling conditional welfare policies to survive the attacks on them made by Elizabeth Anderson, Jonathan Wolff, and others.
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  21. Alan Thomas (2011). Cohen's Critique of Rawls: A Double Counting Objection. Mind 120 (480):1099-1141.score: 24.0
    This paper assesses G. A. Cohen's critique of Rawlsian special incentives. Two arguments are identified and criticized: an argument that the difference principle does not justify incentives because of a limitation on an agent's prerogative to depart from a direct promotion of the interests of the worst off, and an argument that justice is limited in its scope. The first argument is evaluated and defended from the criticism that once Cohen has conceded some ethically grounded special incentives he cannot sustain (...)
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  22. Zailin Zhang (2009). Theories of Family in Ancient Chinese Philosophy. Frontiers of Philosophy in China 4 (3):343-359.score: 24.0
    Unlike traditional Western philosophy, which places no special emphasis on the importance of family structure, traditional Chinese philosophy represented by Confucianism is a set of theories that give family a primary position. With family as the foundation, a complete framework of “human body → two genders → family and clan” is formed. Therefore, family in Chinese philosophy is existent, gender-interactive and diachronic. It should also be noted that family also plays a fundamental role in (...)
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  23. Linda Radzik (2005). Justice in the Family: A Defence of Feminist Contractarianism. Journal of Applied Philosophy 22 (1):45–54.score: 24.0
    Jean Hampton argues that we can detect exploitation in personal relationships by thinking about what we would agree to were we to set aside the emotional benefits we receive from those relationships. Hampton calls her account "feminist contractarianism," but it has recently been critiqued as decidedly unfeminist, on the grounds that it is hostile to women's interests and women's values. Furthermore, Hampton's requirement that we imaginatively distance ourselves from our emotional connections to our loved ones--the key element in her contractarian (...)
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  24. Marc C. Marchese, Gregory Bassham & Jack Ryan (2002). Work-Family Conflict: A Virtue Ethics Analysis. [REVIEW] Journal of Business Ethics 40 (2):145 - 154.score: 24.0
    Work-family conflict has been examined quite often in human resources management and industrial/organizational psychology literature. Numerous statistics show that the magnitude of this employment issue will continue to grow. As employees attempt to balance work demands and family responsibilities, organizations will have to decide to what extent they will go to minimize this conflict. Research has identified numerous negative consequences of work-family stressors for organizations, for employees and for employees' families. There are however many options to reduce (...)
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  25. Robert M. Veatch (1998). Egalitarian and Maximin Theories of Justice: Directed Donation of Organs for Transplant. Journal of Medicine and Philosophy 23 (5):456 – 476.score: 24.0
    It is common to interpret Rawls's maximin theory of justice as egalitarian. Compared to utilitarian theories, this may be true. However, in special cases practices that distribute resources so as to benefit the worst off actually increase the inequality between the worst off and some who are better off. In these cases the Rawlsian maximin parts company with what is here called true egalitarianism. A policy question requiring a distinction between maximin and "true egalitarian" allocations has arisen in (...)
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  26. Sunil Vadera, Andres Rodriguez, Enrique Succar & Jia Wu (2008). Using Wittgenstein's Family Resemblance Principle to Learn Exemplars. Foundations of Science 13 (1):67-74.score: 24.0
    The introduction of the notion of family resemblance represented a major shift in Wittgenstein’s thoughts on the meaning of words, moving away from a belief that words were well defined, to a view that words denoted less well defined categories of meaning. This paper presents the use of the notion of family resemblance in the area of machine learning as an example of the benefits that can accrue from adopting the kind of paradigm shift taken by Wittgenstein. The (...)
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  27. Brian Penrose (2000). Must the Family Be Just? Philosophical Papers 29 (3):189-221.score: 24.0
    Abstract Susan Moller Okin has criticized Michael Sandel's view that the family is an example of an institution that is sometimes ?above? or ?beyond? justice, and for which justice is not, under the best conditions, a virtue. She argues that he both misses the point of justice as a virtue of social institutions and that he idealizes the family, and after undertaking this ?ground-clearing?, goes on to argue that families should be just. This paper offers a qualified defense (...)
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  28. Manuel Carlos Vallejo (2008). Is the Culture of Family Firms Really Different? A Value-Based Model for its Survival Through Generations. Journal of Business Ethics 81 (2):261 - 279.score: 24.0
    The current work represents a piece of research on the family firm of the semasiological, interpretive or culture creation type. In it we carry out a comparative analysis of the organizational culture of this type of firm along with firms not considered to be family firms, using as theoretical framework generally accepted theories in business administration, such as the systems, neoinstitutional, transformational leadership, and social identity theories. Our findings confirm the existence of certain elements of culture, especially values (...)
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  29. C.-F. Wu (2006). The Study of the Relations Among Ethical Considerations, Family Management and Organizational Performance in Corporate Governance. Journal of Business Ethics 68 (2):165 - 179.score: 24.0
    Corporate governance is increasingly becoming an issue of global concern, not least because we are more and more living in a corporate world that transcends international boundaries. The main purpose and motivation of this study is to determine how the international community should motivate businesses in fostering exemplary corporate governance, therefore eliminating obstacles to ethically exemplary behavior. The empirical approach utilized here has been applied to 161 businesses, both listed and over-the-counter (OTC) companies, with the results indicating that ethical considerations, (...)
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  30. Mojca Duh, Jernej Belak & Borut Milfelner (2010). Core Values, Culture and Ethical Climate as Constitutional Elements of Ethical Behaviour: Exploring Differences Between Family and Non-Family Enterprises. [REVIEW] Journal of Business Ethics 97 (3):473 - 489.score: 24.0
    The research presented in this article aims to contribute both quantitatively and qualitatively to the discussion on family versus non-family businesses' differences in ethical core values, culture and ethical climate. The purpose of our article is to better understand the association between the degree of involvement of a family in an enterprise and its influence on the enterprise's core values, culture and ethical climate as the constitutional elements of enterprise ethical behaviour. The research indicates that family (...)
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  31. Christian Seidel (2013). Two Problems with the Socio-Relational Critique of Distributive Egalitarianism. In Miguel Hoeltje, Thomas Spitzley & Wolfgang Spohn (eds.), Was dürfen wir glauben? Was sollen wir tun? Sektionsbeiträge des achten internationalen Kongresses der Gesellschaft für Analytische Philosophie e.V. DuEPublico.score: 24.0
    Distributive egalitarians believe that distributive justice is to be explained by the idea of distributive equality (DE) and that DE is of intrinsic value. The socio-relational critique argues that distributive egalitarianism does not account for the “true” value of equality, which rather lies in the idea of “equality as a substantive social value” (ESV). This paper examines the socio-relational critique and argues that it fails because – contrary to what the critique presupposes –, first, ESV is not conceptually distinct (...)
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  32. Manuel Carlos Vallejo (2009). The Effects of Commitment of Non-Family Employees of Family Firms From the Perspective of Stewardship Theory. Journal of Business Ethics 87 (3):379 - 390.score: 24.0
    Although commitment is one of the attributes of family firms of continuing interest to researchers, they almost always study it from the perspective of the owning family. In the current work, we analyze the commitment of the non-family employees. We propose a model of commitment, with the aim of studying the implications that this variable may have for family businesses. We study both the aspects on the basis of the approaches of Meyer and Allen's three-component model (...)
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  33. Catherine Dekeuwer & Simone Bateman (2013). Much More Than a Gene: Hereditary Breast and Ovarian Cancer, Reproductive Choices and Family Life. [REVIEW] Medicine, Health Care and Philosophy 16 (2):231-244.score: 24.0
    This article presents the results of a study that investigates the way in which carriers of a mutation on the BRCA1 or the BRCA2 gene, associated with a high risk of breast and ovarian cancer, make their reproductive decisions. Using semi-structured interviews, the study explored the way in which these persons reflected on the acceptability of taking the risk of transmitting this mutation to the next generation, the arguments they used in favor or against taking that risk, and in the (...)
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  34. Gregorio Guitián (2009). Conciliating Work and Family: A Catholic Social Teaching Perspective. [REVIEW] Journal of Business Ethics 88 (3):513 - 524.score: 24.0
    Although work–family conflict is highly relevant for both families and businesses, scarce attention has received from business ethics perspective. This article focuses on the latter, presenting a set of relevant insights from Catholic Social Teaching (CST). After reviewing the foundations and principles presented by CST regarding work–family relationships, a set of normative propositions are presented to develop work–family policies and for a correct personal work–family balance. It is argued that business responsibility with employees’ family should (...)
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  35. Matthew J. Lister (2007). A Rawlsian Argument for Extending Family-Based Immigration Benefits to Same-Sex Couples. University of Memphis Law Review 37 (Summer).score: 24.0
    In this paper I argue that anyone who accepts a Rawlsian account of justice should favor granting family-based immigration benefit to same-sex couples. I first provide a brief over-view of the most relevant aspects of Rawls's position, Justice as Fairness. I then explain why family-based immigration benefits are an important topic and one that everyone interested in immigration and justice must consider. I then show how same-sex couples are currently systematically excluded from the benefits that flow from (...)-based immigration rights. Next I argue that people in the constitutional and legislative stages of Rawls's original position would act to protect family-based immigration rights for themselves and show how these rights are rights of the current citizens of a state to bring in certain outsiders and not rights of outsiders seeking to enter. Importantly, this argument takes place entirely within the bounds of Rawls's domestic theory of justice and does not make reference to his more controversial views found in his account of international justice. I then show that there is no acceptable reason to restrict these rights to opposite-sex couples and good reason to extend them to same-sex couples. Finally I consider two objections to my account and show why they do not threaten my conclusion. (shrink)
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  36. Stephen de Wijze (2000). The Family and Political Justice – the Case for Political Liberalisms. Journal of Ethics 4 (3):257-282.score: 24.0
    This paper examines two central arguments raised byfeminist theorists against the coherence andconsistency of political liberalisms, a recentrecasting of liberal theories of justice. They arguethat due to political liberalisms'' uncritical relianceon a political/personal distinction, they permit theinstitution of the family to take sexist and illiberalforms thus undermining its own aims and politicalproject. Political liberalisms'' tolerance of a widerange of family forms result in two fatalinconsistences. Firstly, it retards or completelyprevents women from developing the necessary politicalsense of self required (...)
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  37. Neil Pickering (2013). Extending Disorder: Essentialism, Family Resemblance and Secondary Sense. [REVIEW] Medicine, Health Care and Philosophy 16 (2):185-195.score: 24.0
    It is commonly thought that mental disorder is a valid concept only in so far as it is an extension of or continuous with the concept of physical disorder. A valid extension has to meet two criteria: determination and coherence. Essentialists meet these criteria through necessary and sufficient conditions for being a disorder. Two Wittgensteinian alternatives to essentialism are considered and assessed against the two criteria. These are the family resemblance approach and the secondary sense approach. Where the focus (...)
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  38. Liezl van Zyl (2002). Intentional Parenthood and the Nuclear Family. Journal of Medical Humanities 23 (2):107-118.score: 24.0
    Reproductive techniques and practices, ranging from ordinary birth-control measures and artificial insemination to embryo transfer and surrogate motherhood, have greatly enhanced our range of reproductive choices. As a consequence, they pose a number of difficult moral and legal questions with regard to the formation of a family and our conception of parenthood. A view that is becoming increasingly common is that parental rights and responsibilities should not be based on genetic relationships but should instead be seen as arising from (...)
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  39. Mark S. Blodgett, Colette Dumas & Alberto Zanzi (2011). Emerging Trends in Global Ethics: A Comparative Study of U.S. And International Family Business Values. [REVIEW] Journal of Business Ethics 99 (S1):29-38.score: 24.0
    Although family business comprises the majority of global business, it is significantly under-researched. Yet it is considered to have unique ethical values compared to non-family corporations. This is attributable to its family orientation. Therefore, it is worthwhile to identify and define dominant family business ethics values. The authors compare a sample of the U.S. family business, U.S. corporate entities, and international family business mission statements for frequency of ethics values. The data reveals three primary (...)
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  40. Debra Satz & Rob Reich (eds.) (2009). Toward a Humanist Justice: The Political Philosophy of Susan Moller Okin. OUP USA.score: 24.0
    The late Susan Moller Okin was a leading political theorist whose scholarship integrated political philosophy and issues of gender, the family, and culture. Okin argued that liberalism, properly understood as a theory opposed to social hierarchies and supportive of individual freedom and equality, provided the tools for criticizing the substantial and systematic inequalities between men and women. Her thought was deeply informed by a feminist view that theories of justice must apply equally to women as men, and she was (...)
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  41. Carolina Teles Lemos & Clóvis Ecco (2014). Religião, sexualidade e família: o caso em que um dos parceiros é soropositivo para o HIV (Religion, sexuality and family: the case in which one partner is HIV positive) - DOI: 10.5752/P.2175-5841.2014v12n34p568. [REVIEW] Horizonte 12 (34):568-588.score: 24.0
    Analisa-se a relação entre religião, sexualidade e família de pessoas soropositivas para o HIV. O objetivo foi verificar a repercussão da constatação de que um dos (ou ambos) cônjuges é portador do HIV, nas representações e na configuração de suas famílias, tendo por base um possível ideário religioso subjacente às identidades de gênero masculina e feminina, bem como das formas de exercício da sexualidade que tal identidade de gênero comporta. Realizou-se uma pesquisa qualitativa. Os participantes foram mulheres e homens que (...)
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  42. Yingying Tang & Lei Zhong (2013). Toward a Demystification of Egalitarianism. Philosophical Forum 44 (2):149-163.score: 24.0
    The opponents of egalitarianism insist that distributional equality can never have intrinsic value, because it is hard to find how equal distribution could benefit people intrinsically. In this paper, we attempt to demystify the intrinsic value of distributional equality and suggest a possible direction of vindicating egalitarianism. First, we propose the principle that it is (epistemically) reasonable to regard x as an intrinsic value for a person S if S rationally desires x for its own sake. Second, we (...)
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  43. Roland E. Kidwell, Franz W. Kellermanns & Kimberly A. Eddleston (2012). Harmony, Justice, Confusion, and Conflict in Family Firms: Implications for Ethical Climate and the “Fredo Effect”. [REVIEW] Journal of Business Ethics 106 (4):503-517.score: 24.0
    Family firm leaders acting as stewards of a close-knit enterprise may attempt to build a positive atmosphere of trust, clarity, and cohesiveness in the firm’s operation. Yet, conditions unique to family firms may lead some family members to develop a heightened sense of entitlement and weaker bonds to the organization. This creates conditions for a Fredo effect, where a family member’s incompetence, opportunistic behaviors, and/or ethically dubious actions can impede the firm’s success, potentially resulting in a (...)
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  44. Eleni Stavrou, George Kassinis & Alexis Filotheou (2007). Downsizing and Stakeholder Orientation Among the Fortune 500: Does Family Ownership Matter? [REVIEW] Journal of Business Ethics 72 (2):149 - 162.score: 24.0
    While downsizing has been widely studied, its connection to firm ownership status and the reasons behind it are missing from extant research. We explore the relationship between downsizing and family ownership status among Fortune 500 firms. We␣propose that family firms downsize less than non-family firms, irrespective of performance, because their relationship with employees is based on normative commitments rather than financial performance alone. We suggest that their actions are related to employee- and community-friendly policies. We find that (...)
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  45. Sabine A. E. Geurts, Debby G. J. Beckers, Toon W. Taris, Michiel A. J. Kompier & Peter G. W. Smulders (2009). Worktime Demands and Work-Family Interference: Does Worktime Control Buffer the Adverse Effects of High Demands? [REVIEW] Journal of Business Ethics 84 (2):229 - 241.score: 24.0
    This study examined whether worktime control buffered the impact of worktime demands on work-family interference (WFI), using data from 2,377 workers from various sectors of industry in The Netherlands. We distinguished among three types of worktime demands: time spent on work according to one's contract (contractual hours), the number of hours spent on overtime work (overtime hours), and the number of hours spent on commuting (commuting hours). Regarding worktime control, a distinction was made between having control over days off (...)
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  46. Nancy S. Jecker (2002). Taking Care of One's Own: Justice and Family Caregiving. Theoretical Medicine and Bioethics 23 (2):117-133.score: 24.0
    This paper asks whether adult children have aduty of justice to act as caregivers for theirfrail, elderly parents. I begin (Sections I.and II.) by locating the historical reasons whyrelationships within families were not thoughtto raise issues of justice. I argue that thesereasons are misguided. The paper next presentsspecific examples showing the relevance ofjustice to family relationships. I point outthat in the United States today, the burden ofcaregiving for dependent parents fallsdisproportionately on women (Sections III. andIV.). The paper goes on (...)
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  47. Hatun Ufuk & Özlen Özgen (2001). Interaction Between the Business and Family Lives of Women Entrepreneurs in Turkey. Journal of Business Ethics 31 (2):95 - 106.score: 24.0
    This research was carried out among 220 married women entrepreneurs in Ankara urban center to determine the interaction between the business and family lives. In this study, random sampling method has been used and women entrepreneurs have been taken to sphere of the research were interviewed. The effect of being an entrepreneur on the multiple roles (family, social, economical and individual) and the state of conflict between the entrepreneur role and other roles in family were examined. On (...)
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  48. María de la Cruz Déniz Déniz & Ma Katiuska Cabrera Suárez (2005). Corporate Social Responsibility and Family Business in Spain. Journal of Business Ethics 56 (1):27 - 41.score: 24.0
    Despite the economic relevance and distinctiveness of family firms, little attention has been devoted to researching their nature and functioning. Traditionally, family firms have been associated both to positive and negative features in their relationships with the stakeholders. This can be linked to different orientations toward corporate social responsibility. Thus, this research aims to identify the approaches that Spanish family firms maintain about social responsibility, based on the model developed by Quazi and O' Brien Journal of Business (...)
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  49. Edward Bruce Bynum (1984). The Family Unconscious: "An Invisible Bond". Theosophical Pub. House.score: 24.0
    " The family group, the individual, clinical psychologists, all will find this book enormously helpful.
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  50. Luara Ferracioli (forthcoming). Family Migration Schemes and Liberal Neutrality: A Dilemma. Journal of Moral Philosophy.score: 24.0
    Those who believe that liberal states have a right to exclude prospective immigrants also believe that citizens should be able to invite romantic partners and family members to join them as new members of the state (as part of so-called family reunification schemes). In this essay, I argue that the privileging of romantic and familial ties by the liberal state cannot be justified. The reasons that count in favour of these relationships count equally in favour of a great (...)
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