Search results for 'sense of justice' (try it on Scholar)

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  1.  8
    Eric M. Cave (1996). The Individual Rationality of Maintaining a Sense of Justice. Theory and Decision 41 (3):229-256.
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  2.  3
    Erin M. Cline (2013). Confucius, Rawls, and the Sense of Justice. Fordham University Press.
    Methods in comparative work -- The sense of justice in Rawls -- The sense of justice in the analects -- Two senses of justice -- The contemporary relevance of a sense of justice.
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  3.  26
    John Deigh (1982). Love, Guilt, and the Sense of Justice. Inquiry 25 (4):391 – 416.
    Theories about man's moral sensibilities, particularly his sense of justice, tend to reflect either optimism or pessimism about human nature. Among modern theorists Hobbes, Hume, and Freud are perhaps the most outstanding representatives of pessimism. Recently, optimistic theories, which view the sense of justice as linked essentially to the sentiments of love and friendship, have found favor with philosophers. Of these theories John Rawls's is the most notable. Section I considers the conceptual scheme optimists advance to (...)
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  4.  17
    Giovanni de Grandis (2001). Making Sense of A Theory of Justice. Croatian Journal of Philosophy 1 (3):283-306.
    The primary aim of this interpretive essay is to reconstruct some of the most important features of Rawls’s theory of justice, and to offer a hypothesis about how its assumptions and arguments are tied together in a highly structured construction. An almost philological approach is adopted to highlight Rawlsian ideas. First, I consider in what sense Rawls is an individualist and in what sense he is not. Fromthis I conclude that he ought not be charged of psychological (...)
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  5.  3
    Claire Valier (2004). The Sense of Atrocity and the Passion for Justice. Critical Review of International Social and Political Philosophy 7 (2):145-159.
    A penal ethics for today examines the connections between affect and morality. It scrutinises closely the felt moralities within the apprehension of crime. These felt moralities underpin interventions that are seemingly mobilised by a passion for justice. A penal ethics questions whether these sensibilities really do move moral actors as just feelings. This proposition is readily defended by reference to the emotive moralism in some notable areas. These include legitimation of the death penalty as ?closure? for victims, and the (...)
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  6.  4
    Haroon Rashid (2002). Making Sense of Marxian Concept of Justice. Indian Philosophical Quarterly 29 (4):445-469.
    The purpose of this paper is to make sense of Marx's own view about justice in the light of the controversy between classical Marxism and normative Marxism. Normative Marxism claims that Marx's condemnation of capitalist exploitation and his conception of communism entertain a principle of justice, while classical Marxism does not allow any such principle in Marx's thought. However, I argue that although Marx uses normative terms, he does not provide any specific theory of justice. Marx's (...)
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  7. Eric M. Cave (1998). Preferring Justice Rationality, Self-Transformation, and the Sense of Justice. Monograph Collection (Matt - Pseudo).
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  8.  7
    Eirik Lang Harris (2015). Cline, Erin M., Confucius, Rawls and the Sense of Justice. Dao: A Journal of Comparative Philosophy 14 (3):455-458.
  9. John Rawls (1963). The Sense of Justice. Philosophical Review 72 (3):281-305.
  10.  26
    D. M. Farrell (2000). Review of Eric M. Cave's Preferring Justice: Rationality, Self-Transformation, and the Sense of Justice. [REVIEW] Economics and Philosophy 16 (1):171-174.
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  11.  16
    Katharine Schweitzer (2013). Making Feminist Sense of the Global Justice Movement. By Catherine Eschle and Bice Maiguashca Lanham., Md.: Rowman & Littlefield Publishers, Inc., 2010. [REVIEW] Hypatia 28 (2):388-390.
  12.  63
    Carole Pateman (1980). "The Disorder of Women": Women, Love, and the Sense of Justice. Ethics 91 (1):20-34.
  13.  41
    Allan Gibbard (1982). Human Evolution and the Sense of Justice. Midwest Studies in Philosophy 7 (1):31-46.
  14.  90
    Samantha Brennan & Robert Noggle, Rawls's Neglected Childhood: Reflections on the Original Position, Stability, and the Child's Sense of Justice.
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  15.  17
    Roger Paden (1997). Rawls's Just Savings Principle and the Sense of Justice. Social Theory and Practice 23 (1):27-51.
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  16.  6
    Torgny T. Segerstedt (1949). A Research Into the General Sense of Justice. Theoria 15 (1-3):323-338.
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  17.  3
    Sungmoon Kim (2015). Confucius, Rawls, and the Sense of Justice by Erin M. Cline. Philosophy East and West 65 (1):344-348.
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  18.  2
    Sor-Hoon Tan (forthcoming). Review: Erin M. Cline, Confucius, Rawls, and the Sense of Justice. [REVIEW] Philosophical Explorations.
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  19.  2
    Sor-Hoon Tan (2014). Cline, Erin M.Confucius, Rawls, and the Sense of Justice.New York: Fordham University Press, 2013. Pp. 354. $65.00. [REVIEW] Ethics 124 (2):388-392.
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  20. José das Candeias Sales (2012). O Caso Paneb The Paneb Case . Between Frustration and Sense of Justice. Cultura:13-37.
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  21. Review By: Sor-Hoon Tan (2013). Review: Erin M. Cline, Confucius, Rawls, and the Sense of Justice. [REVIEW] Ethics 124 (2):388-392,.
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  22.  8
    Joseph Chan (1994). Making Sense of Confucian Justice. Philosophy East and West 44:559-575.
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  23.  8
    Katharine Schweitzer (2013). Making Feminist Sense of the Global Justice Movement. By Catherine Eschle and Bice Maiguashca Lanham., Md.: Rowman & Littlefield Publishers, Inc., 2010. [REVIEW] Hypatia 28 (2):388-390.
  24. Thomas Paine (2009). Peter Linebaugh Presents Thomas Paine: Common Sense, Rights of Man and Agrarian Justice. Verso.
     
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  25.  11
    Jacqueline Taylor (2015). Justice, Sympathy and the Command of Our Esteem. Diametros 44:173-188.
    I have shown here the different roles that sympathy plays in the accounts of justice in the Treatise and Enquiry. In the former work, a redirected sympathy naturally extends our concern, and subsequently our moral approval or blame, to all those included within the scope of the rules of justice. In the Enquiry, we find this same progress of sentiments, but Hume’s introduction of the sentiment of humanity allows him to make a stronger case for the importance of (...)
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  26.  70
    Marek Piechowiak (1992). W poszukiwaniu ontologicznych podstaw prawa. Arthura Kaufmanna teoria sprawiedliwości [In Search for Ontological Foundations of Law: Arthur Kaufmann’s Theory of Justice]. Instytut Nauk Prawnych PAN.
    Arthur Kaufmann is one of the most prominent figures among the contemporary philosophers of law in German speaking countries. For many years he was a director of the Institute of Philosophy of Law and Computer Sciences for Law at the University in Munich. Presently, he is a retired professor of this university. Rare in the contemporary legal thought, Arthur Kaufmann's philosophy of law is one with the highest ambitions — it aspires to pinpoint the ultimate foundations of law by explicitly (...)
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  27.  78
    Gabriel Wollner (2010). Framing, Reciprocity and the Grounds of Egalitarian Justice. Res Publica 16 (3):281-298.
    John Rawls famously claims that ‘justice is the first virtue of social institutions’. On one of its readings, this remark seems to suggest that social institutions are essential for obligations of justice to arise. The spirit of this interpretation has recently sparked a new debate about the grounds of justice. What are the conditions that generate principles of distributive justice? I am interested in a specific version of this question. What conditions generate egalitarian principles of distributive (...)
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  28.  36
    David Wiens (forthcoming). Will the Real Principles of Justice Please Stand Up? In Kevin Vallier & Michael Weber (eds.), Political Utopias: Contemporary Debates. Oxford University Press
    This chapter develops a ``nesting'' model of deontic normative principles (i.e., principles that specify moral constraints upon action) as a means to understanding the notion of a ``fundamental normative principle''. I show that an apparently promising attempt to make sense of this notion such that the ``real'' or ``fundamental'' demands of justice upon action are not constrained by social facts is either self-defeating or relatively unappealing. We should treat fundamental normative principles not as specifying fundamental constraints upon action, (...)
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  29.  7
    Rob Houtepen & Ruud ter Meulen (2000). The Expectation(s) of Solidarity: Matters of Justice, Responsibility and Identity in the Reconstruction of the Health Care System. [REVIEW] Health Care Analysis 8 (4):355-376.
    We analyse solidarity as a mixture of social justice on the onehand and a set of cultural values and ascriptions on the otherhand. The latter defines the relevant sense of belonging togetherin a society. From a short analysis of the early stages of theDutch welfare state, we conclude that social responsibility wasoriginally based in religious and political associations. In theheyday of the welfare state, institutions such as sick funds,hospitals or nursing homes became financed collectively entirelyand became accessible to (...)
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  30.  83
    Richard Oxenberg, Retributivism and Outraged Love: A Search for the Heart of Retributive Justice.
    "An eye for an eye will make the whole world blind." This quote, often attributed to Gandhi, suggests the illegitimacy of the retributive urge. On the other hand, many feel a strong intuitive sense that "justice must be served" and that violators of justice must be fittingly punished. In this paper I examine the urge for retributive justice and argue that, at its base, it is rooted in a profound desire to have a wrongdoer see the (...)
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  31.  36
    David Michael Kleinberg-Levin (2007). The Court of Justice: Heidegger'sreflections on Anaximander. Research in Phenomenology 37 (3):385-416.
    I examine Heidegger's reflections on the Anaximander fragment, concentrating on the question of justice. In his commentary, Heidegger draws on Nietzsche's thoughts about justice, the will to power, and nihilism to formulate an interpretation of the fragment that connects it to the epochal history and destiny of being. This "ontological" interpretation, constructed in a compelling reading of the history of philosophy, requires that Heidegger first address the historicism and "ontological forgetfulness" prevailing in historical consciousness and historiography, in order (...)
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  32.  33
    Jiwei Ci (2006). The Two Faces of Justice. Harvard University Press.
    In this book, Jiwei Ci explores the dual nature of justice, in an attempt to make unitary sense of key features of justice reflected in its close relation to ...
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  33. Justin D'Arms, Robert Batterman & Krzyzstof Gorny (1998). Game Theoretic Explanations and the Evolution of Justice. Philosophy of Science 65 (1):76-102.
    Game theoretic explanations of the evolution of human behavior have become increasingly widespread. At their best, they allow us to abstract from misleading particulars in order to better recognize and appreciate broad patterns in the phenomena of human social life. We discuss this explanatory strategy, contrasting it with the particularist methodology of contemporary evolutionary psychology. We introduce some guidelines for the assessment of evolutionary game theoretic explanations of human behavior: such explanations should be representative, robust, and flexible. Distinguishing (...)
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  34.  3
    Francisco García Gibson (2016). Utopias and Comparative Assessments of Justice. Metaphilosophy 47 (1):92-107.
    When we make public policy choices, is it helpful to know how utopia would look? Amartya Sen argues that it is neither necessary, nor sufficient, nor even contributory. He claims that before making a policy choice one should compare several feasible institutional designs to see which promotes justice most, and that it is misleading to use the perfect design as a standard in those comparisons. Principles of justice are the proper standard. The present article contends that the perfect (...)
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  35.  6
    Gearoid Millar (2011). Local Evaluations of Justice Through Truth Telling in Sierra Leone: Postwar Needs and Transitional Justice. [REVIEW] Human Rights Review 12 (4):515-535.
    This article presents findings from a qualitative case study of the Truth and Reconciliation Commission (TRC) in rural Sierra Leone. It adds to the sparse literature directly evaluating local experiences of transitional justice mechanisms. It investigates the conceptual foundations of retributive and restorative approaches to postwar justice, and describes the emerging alternative argument demanding attention be paid to economic, cultural, and social rights in such transitional situations. The article describes how justice is defined in Makeni, a town (...)
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  36.  2
    Geoffrey Dierckxsens (2016). The Ambiguity of Justice: Paul Ricoeur on Universalism and Evil. Études Ricoeuriennes / Ricoeur Studies 6 (2).
    In this article I will examine Ricœur’s idea of the universal in his understanding of justice. Scholars recently discussed the extent to which Ricœur understands universal moral norms and universal rules of justice in his anthropology of human action, and argue that Ricœur stresses too much the idea of universal moral norms with regard to cultural and moral diversity,. G. H. Taylor, “Reenvisioning Justice,” Lo Squarda 12 : 65-80). In this article I will take part in the (...)
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  37.  13
    David Fisher (2013). The Virtue of Justice and War. Philosophia 41 (2):361-371.
    There has been a recent revival of interest in the medieval just war theory. But what is the virtue of justice needed to make war just? War is a complex and protracted activity. It is argued that a variety of virtues of justice, as well as a variety of virtues are required to guide the application of the use of force. Although it is mistaken to regard war as punishment, punitive justice—bringing to account those guilty of initiating (...)
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  38. Kodzp Tita Pongo (1996). Expectation as Fulfillment: A Study in Paul Tillich's Theory of Justice. Upa.
    This book studies the philosophies of Paul Tillich. Its focus is on justice, covering two dimensions of justice. The first is the social dimension, manifested in human relationships. The second dimension is at the individual level, seen in each person's struggle to feel a secure sense of selfhood.
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  39.  67
    Erin M. Cline (2007). Two Senses of Justice: Confucianism, Rawls, and Comparative Political Philosophy. Dao: A Journal of Comparative Philosophy 6 (4):361-381.
    This paper argues that a comparative study of the idea of a sense of justice in the work of John Rawls and the early Chinese philosopher Kongzi is mutually beneficial to our understanding of the thought of both figures. It also aims to provide an example of the relevance of moral psychology for basic questions in political philosophy. The paper offers an analysis of Rawls’s account of a sense of justice and its place within his theory (...)
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  40.  28
    Olivier Sartenaer (forthcoming). Sixteen Years Later: Making Sense of Emergence (Again). Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie:1-25.
    Sixteen years after Kim’s seminal paper offering a welcomed analysis of the emergence concept, I propose in this paper a needed extension of Kim’s work that does more justice to the actual diversity of emergentism. Rather than defining emergence as a monolithic third way between reductive physicalism and substance pluralism, and this through a conjunction of supervenience and irreducibility, I develop a comprehensive taxonomy of the possible varieties of emergence in which each taxon—theoretical, explanatory and causal emergence—is properly identified (...)
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  41. Richard Norman (2002). Equality, Envy, and the Sense of Injustice. Journal of Applied Philosophy 19 (1):43–54.
    This paper attempts to defend the value of equality against the accusation that it is an expression of irrational and disreputable feelings of envy of those who are better off. It draws on Rawls’ account of the sense of justice to suggest that resentment of inequalities may be a proper resentment of injustice. The case of resentment of ‘free riders’ is taken as one plausible example of a justified resentment of those who benefit unfairly from a scheme of (...)
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  42.  17
    Gail Bruner Murrow & Richard W. Murrow (2013). A Biosemiotic Body of Law: The Neurobiology of Justice. [REVIEW] International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 26 (2):275-314.
    We offer a theory regarding the symbolism of the human body in legal discourse. The theory blends legal theory, the neuroscience of empathy, and biosemiotics, a branch of semiotics that combines semiotics with theoretical biology. Our theory posits that this symbolism of the body is not solely a metaphor or semiotic sign of how law is cognitively structured in the mind. We propose that it also signifies neurobiological mechanisms of social emotion in the brain that are involved in the social (...)
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  43.  11
    Lisa Herzog (2014). Adam Smith's Account of Justice Between Naturalness and Historicity. Journal of the History of Philosophy 52 (4):703-726.
    adam smith1 is often taken to be an heir to the natural jurisprudence tradition, to which he explicitly refers in several places in his oeuvre.2 He combines it with an account of the moral sentiments, in which he sees the origin of morality and justice.3 The moral sentiments, as explored in The Theory of Moral Sentiments, are the basis for justice, which, embodied in positive law, is the framework for commercial society, the economy of which Smith explores in (...)
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  44.  2
    Olivier Sartenaer (2016). Sixteen Years Later: Making Sense of Emergence. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 47 (1):79-103.
    Sixteen years after Kim’s seminal paper offering a welcomed analysis of the emergence concept, I propose in this paper a needed extension of Kim’s work that does more justice to the actual diversity of emergentism. Rather than defining emergence as a monolithic third way between reductive physicalism and substance pluralism, and this through a conjunction of supervenience and irreducibility, I develop a comprehensive taxonomy of the possible varieties of emergence in which each taxon—theoretical, explanatory and causal emergence—is properly (...)
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  45.  73
    Marek Piechowiak (2014). Sprawiedliwość a prawo w nauczaniu Jana Pawła II [Justice and Law in the Teaching of John Paul II]. Przegląd Tomistyczny 20:209-237.
    The contribution focuses on philosophical issues of justice of positive law in the light of the social teaching of John Paul II. The analyses start with consideration of anthropological foundations of justice as virtue, develop with the reflexion upon justice of actions realizing justice and finally arrive at examination of the criteria of justice of law. -/- It is argued that relations between a human being and goods (ends of actions) form ontological basis of (...)
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  46. Philip Pettit (1974). A Theory of Justice? Theory and Decision 4 (3-4):311-324.
    AnsrRAcr. This is a critical analysis of John Rawls’s A Theory of Justice. Rawls offers a theoretical justihcation of social democratic principles of justice. He argues that they are the principles which rational men would choose, under defined constraints, in an original position of social contract. The author criticises Rawls’s assumption that men of any background, of any socialisation, would choose these principles in the original position. He argues that the choice which Rawls imputes to his contractors reflects (...)
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  47. Jeremy Bendik-Keymer (2006). The Ecological Life: Discovering Citizenship and a Sense of Humanity. Rowman & Littlefield Publishers.
    Written as a series of lectures, The Ecological Life offers a humanistic perspective on environmental philosophy that challenges some of the dogmas of deep ecology and radical environmentalism while speaking for their best desires. The book argues that being human-centered leaves us open to ecological identifications, rather than the opposite. Bendik-Keymer draws on analytic and continental traditions of philosophy as well as literature and visual media. He argues for a sense of ecological justice consonant with human rights, and (...)
     
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  48.  59
    Simon Hope (2010). The Circumstances of Justice. Hume Studies 36 (2):125-148.
    David Hume famously states, in his A Treatise of Human Nature, “that ’tis only from the selfishness and confin’d generosity of men, along with the scanty provision nature has made for his wants, that justice derives its origin”.1 This is Hume’s summary of the conditions under which the very idea of rules of justice makes practical sense, and he effectively repeats it in the Enquiry Concerning the Principles of Morals.2 To put it briefly at the outset, Hume’s (...)
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  49.  5
    José Luis Bermúdez (2008). Self-Knowledge and the Sense of "I". In Anthony E. Hatzimoysis (ed.), Self-Knowledge. Oxford University Press
    What does an understanding of the first person pronoun “I” contribute to the understanding of a sentence involving “I”? This paper emphasizes that the first person pronoun is typically used as a tool of communication. We need to think not just about what it is to use the first person pronoun with understanding, but also what it is to understand someone else’s use of the first person pronoun. A plausible principle governing linguistic understanding via the conditions of adequacy upon reporting (...)
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  50. Brian Barry (1989). Theories of Justice: A Treatise on Social Justice, Vol. 1. University of California Press.
    What is social justice? In _Theories of Justice_ Brian Barry provides a systematic and detailed analysis of two kinds of answers. One is that justice arises from a sense of the advantage to everyone of having constraints on the pursuit of self-interest. The other answer connects the idea of justice with that of impartiality. Though the first book of a trilogy, _Theories of Justice_ stands alone and constitutes a major contribution to the debate about social (...) that began in 1971 with Rawls's _A Theory of Justice_. (shrink)
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