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  1. Humour and Equal Respect.Telfer Elizabeth - forthcoming - .
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  2. Does "Equal Moral Status" Add Anything to Right Reason?Jeremy Waldron - forthcoming - American Political Science Association 2004.
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  3. On the Basis of Moral Equality: A Rejection of the Relation-First Approach.Giacomo Floris - 2019 - Ethical Theory and Moral Practice 22 (1):237-250.
    The principle of moral equality is one of the cornerstones of any liberal theory of justice. It is usually assumed that persons’ equal moral status should be grounded in the equal possession of a status-conferring property. Call this the property-first approach to the basis of moral equality. This approach, however, faces some well-known difficulties: in particular, it is difficult to see how the possession of a scalar property can account for persons’ equal moral status. A plausible way of circumventing such (...)
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  4. Two Concerns About the Rejection of Social Cruelty as the Basis of Moral Equality.Giacomo Floris - 2019 - European Journal of Political Theory 19 (3):408-416.
    In his recent book, Humanity without Dignity: Moral Equality, Respect, and Human Rights, Andrea Sangiovanni argues that the principle of moral equality should be grounded in the wrongness of treating others as inferiors insofar as this constitutes an act of social cruelty. In this short piece, I will raise two concerns about the rejection of social cruelty as the basis of moral equality: first, Sangiovanni’s account seems to give rise to disturbing implications as to how those beings that have basic (...)
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  5. Hypocrisy, Inconsistency, and the Moral Standing of the State.Kyle G. Fritz - 2019 - Criminal Law and Philosophy 13 (2):309-327.
    Several writers have argued that the state lacks the moral standing to hold socially deprived offenders responsible for their crimes because the state would be hypocritical in doing so. Yet the state is not disposed to make an unfair exception of itself for committing the same sorts of crimes as socially deprived offenders, so it is unclear that the state is truly hypocritical. Nevertheless, the state is disposed to inconsistently hold its citizens responsible, blaming or punishing socially deprived offenders more (...)
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  6. Back to Basics.Paul Sagar - 2019 - Contemporary Political Theory 18 (3):153-158.
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  7. Two Concepts of Basic Equality.Nikolas Kirby - 2018 - Res Publica 24 (3):297-318.
    It has become somewhat a commonplace in recent political philosophy to remark that all plausible political theories must share at least one fundamental premise, ‘that all humans are one another's equals’. One single concept of ‘basic equality’, therefore, is cast as the common touchstone of all contemporary political thought. This paper argues that this claim is false. Virtually all do indeed say that all humans are ‘equals’ in some basic sense. However, this is not the same sense. There are not (...)
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  8. The Anti-Inflammatory Basis of Equality.Grant J. Rozeboom - 2018 - Oxford Studies in Normative Ethics 8:149-169.
    We are moral equals, but in virtue of what? The most plausible answers to this question have pointed to our higher agential capacities, but we vary in the degrees to which we possess those capacities. How could they ground our equal moral standing, then? This chapter argues that they do so only indirectly. Our moral equality is most directly grounded in a social practice of equality, a practice that serves the purpose of mitigating our tendencies toward control and domination that (...)
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  9. Why We Are Not Moral Equals.Stan Husi - 2017 - The Journal of Ethics 21 (4):375-401.
    Faith in the universal moral equality of people enjoys close to unanimous consensus in present moral and political philosophy. Yet its philosophical justification remains precarious. The search for the basis of equality encounters insurmountable difficulties. Nothing short of a miracle seems required to stabilize universal equality in moral status amidst a vast space of distinctions sprawling between people. The difficulties of stabilizing equality against differentiation are not specific to any particular choice regarding the basis of equality. To show this, I (...)
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  10. Humanity Without Dignity: Moral Equality, Respect, and Human Rights.Andrea Sangiovanni - 2017 - Cambridge, MA: Harvard University Press.
    Name any valued human trait—intelligence, wit, charm, grace, strength—and you will find an inexhaustible variety and complexity in its expression among individuals. Yet we insist that such diversity does not provide grounds for differential treatment at the most basic level. Whatever merit, blame, praise, love, or hate we receive as beings with a particular past and a particular constitution, we are always and everywhere due equal respect merely as persons. -/- But why? Most who attempt to answer this question appeal (...)
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  11. Frontmatter.Jeremy Waldron - 2017 - In One Another’s Equals: The Basis of Human Equality. Harvard University Press.
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  12. Equality, its Basis and Moral Status: Challenging the Principle of Equal Consideration of Interests.Federico Zuolo - 2017 - International Journal of Philosophical Studies 25 (2):170-188.
    The principle of equal consideration of interests is a very popular principle in animal ethics. Peter Singer employs it to ground equal treatment and solve the problem of the basis of equality, namely the problem of why we should grant equal treatment despite the variability of people’s features. In this paper, I challenge Singer’s argument because ECOI does not provide plausible grounds to presume that the interests of diverse individuals are actually equal. Analyzing the case of pain and the interest (...)
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  13. Bureaucratic Respectful Equality.Christopher Nathan - 2016 - European Journal of Political Theory 18 (4):147488511666002.
    Ian Carter has recently argued in a series of articles that a certain form of respect, called ‘opacity respect’, gives a moral grounding to people’s equality. This type of respect involves abstaini...
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  14. John Charvet: The Nature and Limits of Human Equality: Palgrave Macmillan, Basingstoke, 2013, X + 188 Pp.Fabian Schuppert - 2016 - Res Publica 22 (2):243-247.
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  15. Against Equal Respect and Concern, Equal Rights, and Egalitarian Impartiality.Uwe Steinhoff - 2014 - In Do All Persons Have Equal Moral Worth? On "Basic Equality" and Equal Respect and Concern. Oxford University Press. pp. 142-172.
    I argue that the often-heard claim that all serious present-day political philosophers subscribe to the principle of equal respect and concern or to the doctrine of equal moral status or are in some other fundamental sense egalitarians is wrong. Also wrong is the further claim that the usual methods currently used in political philosophy presuppose basic equality. I further argue that liberal egalitarianism itself is wrong. There is no universal duty “of equal respect and concern” towards every person, for one (...)
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  16. Do All Persons Have Equal Moral Worth? On "Basic Equality" and Equal Respect and Concern.Uwe Steinhoff (ed.) - 2014 - Oxford University Press.
    In present-day political and moral philosophy the idea that all persons are in some way moral equals is an almost universal premise, with its defenders often claiming that philosophical positions that reject the principle of equal respect and concern do not deserve to be taken seriously. This has led to relatively few attempts to clarify, or indeed justify, 'basic equality' and the principle of equal respect and concern. Such clarification and justification, however, would be direly needed. After all, the ideas, (...)
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  17. Equality and Transparency.Julien Beillard - 2013 - American Philosophical Quarterly 50 (1):51-61.
    The principle of human moral equality is poorly understood. I criticize standard accounts and propose a mildly subversive alternative based in a certain view of the phenomenology of conceptual thought. First, a formulation of the principle: -/- (E) Every person has a basic moral worth equal to that of any other. -/- E is vague, as it should be. It is neutral regarding rival theories of the nature of the equalizing property or its value, or how we recognize either. But (...)
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  18. Basic Equality and the Site of Egalitarian Justice.Ian Carter - 2013 - Economics and Philosophy 29 (1):21-41.
    The nature of basic equality (what it is that makes us all equals) can have implications not only for the question of the currency of egalitarian justice but also for that of its . The latter question is raised by G. A. Cohen in his critique of John Rawls's theory of justice. In this paper I argue that Rawlsian liberals might provide an answer to Cohen's critique by establishing two distinct kinds of basic equality, thus providing a of basic equality. (...)
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  19. Human Enhancement and Supra-Personal Moral Status.Thomas Douglas - 2013 - Philosophical Studies 162 (3):473-497.
    Several authors have speculated that (1) the pharmaceutical, genetic or other technological enhancement of human mental capacities could result in the creation of beings with greater moral status than persons, and (2) the creation of such beings would harm ordinary, unenhanced humans, perhaps by reducing their immunity to permissible harm. These claims have been taken to ground moral objections to the unrestrained pursuit of human enhancement. In recent work, Allen Buchanan responds to these objections by questioning both (1) and (2). (...)
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  20. Persons as Free and Equal: Examining the Fundamental Assumption of Liberal Political Philosophy.Mats Volberg - 2013 - Revista Diacrítica 27 (2):15-39.
    The purpose of this paper is to briefl y examine one of the fundamental assumptions made in contemporary liberal political philosophy, namely that persons are free and equal. Within the contemporary liberal political thought it would be considered very uncontroversial and even trivial to claim something of the following form: “persons are free and equal” or “people think of themselves as free and equal”. The widespread nature of this assumption raises the question what justifies this assumption, are there good reasons (...)
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  21. Finding Oneself in the Other.Gerald Allan Cohen (ed.) - 2012 - Princeton University Press.
    This is the second of three volumes of posthumously collected writings of G. A. Cohen, who was one of the leading, and most progressive, figures in contemporary political philosophy. This volume brings together some of Cohen's most personal philosophical and nonphilosophical essays, many of them previously unpublished. Rich in first-person narration, insight, and humor, these pieces vividly demonstrate why Thomas Nagel described Cohen as a "wonderful raconteur." The nonphilosophical highlight of the book is Cohen's remarkable account of his first trip (...)
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  22. The Genetic Account of Moral Status: A Defense.S. Matthew Liao - 2012 - Journal of Moral Philosophy 9 (2):265-277.
    Christopher Grau argues that the genetic basis for moral agency account of rightholding is problematic because it fails to grant all human beings the moral status of rightholding; it grants the status of rightholding to entities that do not intuitively deserve such status; and it assumes that the genetic basis for moral agency has intrinsic/final value, but the genetic basis for moral agency only has instrumental value. Grau also argues that those who are inclined to hold that all human beings (...)
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  23. Backing Away From Equality.Steven Wall - 2012 - Criminal Justice Ethics 31 (2):96-105.
    Abstract In his early work in political philosophy, Amartya Sen advanced an interesting and provocative thesis ? the egalitarian thesis. This is the claim that every conception of social justice that has received support in recent times is egalitarian. This paper argues that Sen's account of capabilities and his more recent critique of transcendental justice have implications for the truth of the egalitarian thesis. It also discusses how the rejection of the egalitarian thesis bears on the larger, and more general, (...)
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  24. Respect and the Basis of Equality.Ian Carter - 2011 - Ethics 121 (3):538-571.
    In what sense are persons equal, such that it is appropriate to treat them as equals? This difficult question has been strangely neglected by political philosophers. A plausible answer can be found by adopting a particular interpretation of the idea of respect. Central to this interpretation is the thought that in order to respect persons we need to treat them as ‘opaque', paying attention only to their outward features as agents. This proposed basis of equality has important implications for the (...)
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  25. Need There Be a Defence of Equality? Winner of the 2010 Postgraduate Essay Prize.Christopher Nathan - 2011 - Res Publica 17 (3):211-225.
    There is an apparent problem in identifying a basis for equality. This problem vanishes if what I call the ‘intuited response’ is successful. According to this response, there is no further explanation of the significance of the feature in virtue of which an individual matters, beyond the bare fact that it is the feature in virtue of which an individual matters. I argue against this claim, and conclude that if the problem of identifying a basis for equality is to be (...)
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  26. The Egalitarianism of Human Rights.Allen Buchanan - 2010 - Ethics 120 (4):679-710.
  27. Undignified Bioethics.Alasdair Cochrane - 2010 - Bioethics 24 (5):234-241.
    The concept of dignity is pervasive in bioethics. However, some bioethicists have argued that it is useless on three grounds: that it is indeterminate; that it is reactionary; and that it is redundant. In response, a number of defences of dignity have recently emerged. All of these defences claim that when dignity is suitably clarified, it can be of great use in helping us tackle bioethical controversies. This paper rejects such defences of dignity. It outlines the four most plausible conceptions (...)
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  28. Two Worries About Respect for Persons.Leslie Green - 2010 - Ethics 120 (2):212-231.
  29. Why Equality? On Justifying Liberal Egalitarianism.Paul Kelly - 2010 - Critical Review of International Social and Political Philosophy 13 (1):55-70.
    The debate over the nature of egalitarianism has come to dominate political philosophy. As ever more sophisticated attempts are made to describe the principles of an egalitarian distribution or to specify the good or goods that should be distributed equally, little is said about the fundamental basis of equality. In virtue of what should people be regarded as equal? Egalitarians have tended to dismiss this question of fundamental equality. In the first part of the paper I will examine some of (...)
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  30. The Basis of Human Moral Status.S. Matthew Liao - 2010 - Journal of Moral Philosophy 7 (2):159-179.
    When philosophers consider what moral status human beings have, they tend to find themselves either supporting the idea that not all human beings are rightholders or adopting what Peter Singer calls a 'speciesist' position, where speciesism is defined as morally favoring a particular species—in this case, human beings—over others without sufficient justification. In this paper, I develop what I call the 'genetic basis for moral agency' account of rightholding, and I propose that this account can allow all human beings to (...)
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  31. Framing, Reciprocity and the Grounds of Egalitarian Justice.Gabriel Wollner - 2010 - 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 justice and give rise (...)
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  32. Moral Status and Human Enhancement.Allen Buchanan - 2009 - Philosophy and Public Affairs 37 (4):346-381.
  33. Basic Human Worth and Religious Restraint.Christopher J. Eberle - 2009 - Philosophy and Social Criticism 35 (1-2):151-181.
    The Doctrine of Religious Restraint is the claim that citizens and officials in a liberal democracy should not support coercive laws that they know to require a religious rationale. The most prominent argument for the Doctine of Religious Restraint appeals to the claim that we ought to treat each person as having basic worth: citizens and officials ought to obey the Doctrine of Religious Restraint because doing so is required in order for them to respect their compatriots as persons who (...)
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  34. Moral Status of Enhanced Beings: What Do We Owe the Gods?J. Savulescu - 2009 - Human Enhancement.
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  35. Moral Status of Enhanced Beings: What Do We Owe the Gods?Julian Savulescu - 2009 - In Julian Savulescu & Nick Bostrom (eds.), Human Enhancement. Oxford University Press. pp. 211.
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  36. Dignity, Rank, and Rights: The 2009 Tanner Lectures at UC Berkeley.Jeremy Waldron - 2009 - Ssrn Elibrary.
    st of these lectures, I present a conception of dignity that preserves its ancient association with rank and station, and a conception of human dignity that amounts to a generalization of high status across all human beings. The lectures argue that this provides a better understanding of human dignity and of the work it does in theories of rights than the better-known Kantian conception. The second lecture focuses particularly on the importance of dignity - understood in this way - as (...)
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  37. The New Pluralism: William Connolly and the Contemporary Global Condition.David Campbell & Morton Schoolman (eds.) - 2008 - Duke University Press.
    William Connolly, one of the best-known and most important political theorists writing today, is a principal architect of the “new pluralism.” In this volume, leading thinkers in contemporary political theory and international relations provide a comprehensive investigation of the new pluralism, Connolly’s contributions to it, and its influence on the fields of political theory and international relations. Together they trace the evolution of Connolly’s ideas, illuminating his challenges to the “old,” conventional pluralist theory that dominated American and British political science (...)
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  38. Basic Equality.Jeremy Waldron - 2008 - Nyu School of Law, Public Law and Legal Theory Research Paper Series Working Paper 8 (61).
    This is a three-part study and defense of the idea of basic human equality. (This is the idea that humans are basically one another's equals, as opposed to more derivative theories of the dimensions in which we ought to be equal or the particular implications that equality might have for public policy.) Part (1) of the paper examines the very idea of basic equality and it tries to elucidate it by considering what an opponent of basic human equality (e.g. a (...)
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  39. An Egalitarian Plateau? Challenging the Importance of Ronald Dworkin’s Abstract Egalitarian Rights.Alexander Brown - 2007 - Res Publica 13 (3):255-291.
    Ronald Dworkin’s work on the topic of equality over the past twenty-five years or so has been enormously influential, generating a great deal of debate about equality both as a practical aim and as a theoretical ideal. The present article attempts to assess the importance of one particular aspect of this work. Dworkin claims that the acceptance of abstract egalitarian rights to equal concern and respect can be thought to provide a kind of plateau in political argument, accommodating as it (...)
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  40. Why Killing Some People is More Seriously Wrong Than Killing Others.Kasper Lippert‐Rasmussen - 2007 - Ethics 117 (4):716-738.
  41. Does Every Normative Theory of Social Arrangement Demand Equality of Something? Re-Examining Amartya Sen’s Writings on Equality.Alexander Brown - 2006 - Imprints 9:211-249.
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  42. Feminist Contractarianism.J. Hampton - 2006 - In . Cambridge University Press.
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  43. How to Argue for the Value of Humanity.Adrienne Martin - 2006 - Pacific Philosophical Quarterly 87 (1):96-125.
    Pacific Philosophical Quarterly, March 2006. Significant effort has been devoted to locating a good argument for Kant ’s Formula of Humanity. In this paper, I contrast two arguments, based on Kant ’s text, for the Formula of Humanity. The first, which I call the “Valued Ends” argument, is an influential and appealing argument developed most notably by Christine Korsgaard and Allen Wood. Notwithstanding the appeal and influence of this argument, it ultimately fails on several counts. I therefore present as an (...)
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  44. Frontiers of Justice: Disability, Nationality, Species Membership.Martha C. Nussbaum (ed.) - 2006 - Belknap Press.
    Theories of social justice are necessarily abstract, reaching beyond the particular and the immediate to the general and the timeless. Yet such theories, addressing the world and its problems, must respond to the real and changing dilemmas of the day. A brilliant work of practical philosophy, Frontiers of Justice is dedicated to this proposition. Taking up three urgent problems of social justice neglected by current theories and thus harder to tackle in practical terms and everyday life, Martha Nussbaum seeks a (...)
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  45. Response to Critics.Jeremy Waldron - 2005 - The Review of Politics 67 (3):495-513.
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  46. Locke: Religion: Equality.Michael P. Zuckert - 2005 - The Review of Politics 67 (3):419-431.
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  47. Moral Equality and the Foundations of Liberal Moral Theory.Jonathan Friday - 2004 - Journal of Value Inquiry 38 (1):61-74.
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  48. The Potentiality Problem.Elizabeth Harman - 2003 - Philosophical Studies 114 (1-2):173 - 198.
    Many people face a problem about potentiality: their moral beliefs appear to dictate inconsistent views about the significance of the potentiality to become a healthy adult. Briefly, the problem arises as follows. Consider the following two claims. First, both human babies and cats have moral status, but harms to babies matter more, morally, than similar harms to cats. Second, early human embryos lack moral status. It appears that the first claim can only be true if human babies have more moral (...)
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  49. The Ethics of Killing: Problems at the Margins of Life.Jeff McMahan - 2002 - Oup Usa.
    This magisterial work is the first comprehensive study of the ethics of killing, where the moral status of the individual is uncertain or controversial. Drawing on philosophical notions of personal identity and the wrongness of killing, McMahan looks carefully at a host of practical issues including abortion, infanticide, the killing of animals, assisted suicide and euthanasia.
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  50. God, Locke, and Equality: Christian Foundations in Locke's Political Thought.Jeremy Waldron - 2002 - Cambridge University Press.
    This is a concise and profound book from one of the world's leading political and legal philosophers about a major theme, equality, and the proposition that humans are all one another's equals. Jeremy Waldron explores the implications of this fundamental tenet for law, politics, society and economy in the company of John Locke, whose work Waldron regards 'as well-worked-out a theory of basic equality as we have in the canon of political philosophy'. Throughout the text, which is based on the (...)
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