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Siblings:History/traditions: Global Justice
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  1. - -- (2013). ASAP, Academics Stand Against Poverty. Dilemata 13.
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  2. Sean Aas (2015). Distributing Collective Obligation. Journal of Ethics and Social Philosophy 9 (3).
    In this paper I develop an account of member obligation: the obligations that fall on the members of an obligated collective in virtue of that collective obligation. I use this account to argue that unorganized collections of individuals can constitute obligated agents. I argue first that, to know when a collective obligation entails obligations on that collective’s members, we have to know not just what it would take for each member to do their part in satisfying the collective obligation, but (...)
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  3. G. John M. Abbarno (2009). Ethical Approaches to Global Poverty. In Jinfen Yan & David E. Schrader (eds.), Creating a Global Dialogue on Value Inquiry: Papers From the Xxii Congress of Philosophy (Rethinking Philosophy Today). Edwin Mellen Press.
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  4. Arash Abizadeh (2013). A Critique of the “Common Ownership of the Earth” Thesis. Les ateliers de l'éthique/The Ethics Forum 8 (2):33-40.
    In On Global Justice, Mathias Risse claims that the earth’s original resources are collectively owned by all human beings in common, such that each individual has a moral right to use the original resources necessary for satisfying her basic needs. He also rejects the rival views that original resources are by nature owned by no one, owned by each human in equal shares, or owned and co-managed jointly by all humans. I argue that Risse’s arguments fail to establish a form (...)
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  5. Arash Abizadeh (2007). Cooperation, Pervasive Impact, and Coercion: On the Scope of Distributive Justice. Philosophy and Public Affairs 35 (4):318–358.
    Many anticosmopolitan Rawlsians argue that since the primary subject of justice is society's basic structure, and since there is no global basic structure, the scope of justice is domestic. This paper challenges the anticosmopolitan basic structure argument by distinguishing three interpretations of what Rawls meant by the basic structure and its relation to justice, corresponding to the cooperation, pervasive impact, and coercion theories of distributive justice. On the cooperation theory, it is true that there is no global basic structure, but (...)
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  6. Arash Abizadeh & Pablo Gilabert (2008). Is There a Genuine Tension Between Cosmopolitan Egalitarianism and Special Responsibilities? Philosophical Studies 138 (3):349 - 365.
    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 such relationships (...)
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  7. Brooke A. Ackerly (2009). Feminist Theory, Global Gender Justice, and the Evaluation of Grant Making. Philosophical Topics 37 (2):179-198.
    In activist circles feminist political thought is often viewed as abstract because it does not help activists make the kinds of arguments that are generally effective with donors and policy makers. The feminist political philosopher's focus on how we know and what counts as knowledge is a large step away from the terrain in which activists make their arguments to donors. Yet, philosophical reflection on the relations between power and knowledge can make a significant contribution to women's human rights work (...)
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  8. Evental Aesthetics (2014). Poverty and Asceticism (Vol. 2 No. 4,2014). Evental Aesthetics 2 (4):1-107.
    This issue profiles various attempts, both successful and fraught, to engage the divide between asceticism and opulence, between materialism and poverty.
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  9. Joseph Agassi (1990). Global Responsibility. Journal of Applied Philosophy 7 (2):217-221.
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  10. Sahar Akhtar (2015). On the ‘State’ of International Political Philosophy. Analysis 75 (1):132-147.
  11. Sahar Akhtar (2009). National Responsibility and Global Justice - David Miller. Ethics and International Affairs 23 (3):308-310.
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  12. Marcelo Alegre (2007). Extreme Poverty in a Wealthy World: What Justice Demands Today. In Thomas Pogge (ed.), Freedom From Poverty as a Human Right: Who Owes What to the Very Poor? Co-Published with Unesco. Oxford University Press.
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  13. Jesús Javier Alemán Alonso (2013). La responsabilidad global de las finanzas. Dos propuestas concretas de inversión socialmente responsable. Dilemata 13:153-165.
    The importance that banks have in our lives goes beyond the simple fact of being guardians of our money. The close relationship they have with political leaders affects us in every facet of life, including work, health, pensions, and social benefits in general. Being aware of this relationship warns us against the interested abuses by those who claim to represent us. Political leaders actually represent big capital. The most palpable evidence is the international refusal to ban tax havens that hide (...)
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  14. A. Altman (2013). Global Justice: A Cosmopolitan Account. Philosophical Review 122 (1):129-131.
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  15. Andrew Altman (2009). A Liberal Theory of International Justice. Oxford University Press.
    This book advances a novel theory of international justice that combines the orthodox liberal notion that the lives of individuals are what ultimately matter morally with the putatively antiliberal idea of an irreducibly collective right of self-governance. The individual and her rights are placed at center stage insofar as political states are judged legitimate if they adequately protect the human rights of their constituents and respect the rights of all others. Yet, the book argues that legitimate states have a moral (...)
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  16. Elmar Altvater (1998). Global Order and Nature. In Roger Keil (ed.), Political Ecology: Global and Local. Routledge. pp. 19--45.
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  17. Allen Andrew Alvarez (2013). Health Equity in a Globalised World: Towards Constraining Global Greed? Asian Bioethics Review 5 (4):316-330.
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  18. Sara Amighetti & Alasia Nuti (2015). David Miller's Theory of Redress and the Complexity of Colonial Injustice. Ethics and Global Politics 8.
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  19. Laura Anderko (2010). Achieving Health Equity on a Global Scale Through a Community-Based, Public Health Framework for Action. Journal of Law, Medicine & Ethics 38 (3):486-489.
    Despite good intentions and decades of discussion addressing the need for transformative changes globally to reduce poverty and improve health equity, little progress has been made. A fundamental shift in framing the current conversation is critical to achieve “health for all,” moving away from the traditional approaches that use the more narrowly focused medical model, which is intent on treating and curing disease. A public health framework for action is needed, which recognizes and confronts the complex, and often-times difficult-to-achieve social (...)
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  20. George Andreopoulos (2010). Challenges and Opportunities in Advancing Human Protection: Rethinking the Global-Local Nexus. Criminal Justice Ethics 29 (2):142-156.
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  21. Jonny Anomaly (2009). Review of Scott Barrett, Why Cooperate? The Incentive to Supply Global Public Goods. [REVIEW] Journal of Social Economics 36 (11).
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  22. Karl-Otto Apel (2001). Is a Political Conception of “Overlapping Consensus” an Adequate Basis for Global Justice? The Proceedings of the Twentieth World Congress of Philosophy 11:1-15.
    This paper considers how the problem of justice is to be globalized in the political theory of John Rawls. I discuss first the conception of “overlapping consensus” as an innovation in Rawls’s Political Liberalism and point out the recurrence of the problem of a philosophical foundation in his pragmatico-political interpretation. I suggest an intensification of Rawls’s notion of the “priority of the right to the good” as a philosophical correction to his political self-interpretation, and then finally carry through on a (...)
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  23. C. Armstrong (2016). Fairness, Free-Riding and Rainforest Protection. Political Theory 44 (1):106-130.
    If dangerous climate change is to be avoided, it is vital that carbon sinks such as tropical rainforests are protected. But protecting them has costs. These include opportunity costs: the potential economic benefits which those who currently control rainforests have to give up when they are protected. But who should bear those costs? Should countries which happen to have rainforests within their territories sacrifice their own economic development, because of our broader global interests in protecting key carbon sinks? This essay (...)
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  24. Chris Armstrong (2013). Global Justice, Positional Goods, and International Political Inequality. Ethics and Global Politics 6 (2):109-116.
    In Global Justice and Avant-Garde Political Agency, Lea Ypi sets out a challenging model for theorizing global justice. Such a theory should be robustly critical*and egalitarian*rather than swallowing sour grapes by adapting its ideals to what appears to be politically possible. But it should also offer concrete prescriptions capable of guiding reform of the actual*deeply unjust*world in which we live. It should learn from concrete political struggles and from those on the receiving end of global injustice, and also deliver principles (...)
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  25. Chris Armstrong (2012). Global Distributive Justice: An Introduction. Cambridge University Press.
    Global distributive justice is now part of mainstream political debate. It incorporates issues that are now a familiar feature of the political landscape, such as global poverty, trade justice, aid to the developing world and debt cancellation. This is the first textbook to focus exclusively on issues of distributive justice on the global scale. It gives clear and up-to-date accounts of the major theories of global justice and spells out their significance for a series of important political issues, including climate (...)
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  26. Chris Armstrong (2011). Citizenship, Egalitarianism and Global Justice. Critical Review of International Social and Political Philosophy 14 (5):603-621.
    Many of the foremost defenders of distributive egalitarianism hold that its scope should be limited to co-citizens. But this bracketing of distributive equality exclusively to citizens turns out to be very difficult to defend. Pressure is placed on it, for instance, when we recognize its vulnerability to ?extension arguments? which attempt to cast the net of egalitarian concern more widely. The paper rehearses those arguments and also examines some ? ultimately unsuccessful ? responses which ?citizenship egalitarians? might make. If it (...)
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  27. Chris Armstrong (2011). Shared Understandings, Collective Autonomy, and Global Equality. Ethics and Global Politics 4 (1):51-69.
    The political theorist Michael Walzer has usually been taken as an opponent of global distributive justice, on the basis that it is incompatible with collective autonomy, would endanger cultural diversity, or simply on the basis that principles of global distributive justice cannot be coherently envisaged, given cross-cultural disagreement about the nature and value of the social goods that might be distributed. However in his recent work, Walzer demonstrates a surprising degree of sympathy for the claims of global distributive justice, even (...)
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  28. Chris Armstrong (2009). Global Egalitarianism. Philosophy Compass 4 (1):155-171.
    To whom is egalitarian justice owed? Our fellow citizens, or all of humankind? If the latter, what form might a global brand of egalitarianism take? This paper examines some recent debates about the justification, and content, of global egalitarian justice. It provides an account of some keenly argued controversies about the scope of egalitarian justice, between those who would restrict it to the level of the state and those who would extend it more widely. It also notes the cross-cutting distinction (...)
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  29. Chris Armstrong (2009). Basic Needs, Equality and Global Justice. Journal of Global Ethics 5 (3):245 – 251.
    A review essay of Gillian Brock Global Justice: A Cosmopolitan Account (Oxford University Press, 2009).
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  30. Channing Arndt & Kenneth R. Simler, Estimating Utility-Consistent Poverty Lines.
    The "Cost of Basic Needs" (CBN) approach to drawing consumption-based poverty lines is widely applied and lays credible claim to being the best practice for estimating poverty measures. Unfortunately, a growing mass of evidence indicates that poverty estimates obtained under the CBN approach are often demonstrably utility inconsistent. Here, we introduce an information theoretic approach for estimating utility-consistent poverty lines. An example of the approach is provided for the case of Mozambique. The approach represents a powerful addition to the poverty (...)
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  31. Richard J. Arneson, Chapter 3: Theories, Types, and Bounds of Justice.
    What do we owe to people in other countries around the globe? What do others owe to us? What does morality require of nation states in their policies toward other nation states and toward people other than co-nationals? (On the latter, see Buchanan 2004 and Rawls 1999). These questions define the subject matter of global justice theory.
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  32. Richard J. Arneson (2005). Do Patriotic Ties Limit Global Justice Duties? Journal of Ethics 9 (1-2):127-150.
    Some theorists who accept the existence of global justice duties to alleviate the condition of distant needy strangers hold that these duties are significantly constrained by special ties to fellow countrymen. The patriotic priority thesis holds that morality requires the members of each nation-state to give priority to helping needy fellow compatriots over more needy distant strangers. Three arguments for constraint and patriotic priority are examined in this essay: an argument from fair play, one from coercion, another from coercion and (...)
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  33. Denis G. Arnold (2013). Global Justice and International Business. Business Ethics Quarterly 23 (1):125-143.
    Little theoretical attention has been paid to the question of what obligations corporations and other business enterprises have to the four billion people living at the base of the global economic pyramid. This article makes several theoretical contributions to this topic. First, it is argued that corporations are properly understood as agents of global justice. Second, the legitimacy of global governance institutions and the legitimacy of corporations and other business enterprises are distinguished. Third, it is argued that a deliberative democracy (...)
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  34. Marcus Arvan (2008). A Nonideal Theory of Justice. Dissertation, University of Arizona
    This dissertation defends a “non-ideal theory” of justice: a systematic theory of how to respond justly to injustice. Chapter 1 argues that contemporary political philosophy lacks a non-ideal theory of justice, and defends a variation of John Rawls’ famous original position – the Non-Ideal Original Position – as a method with which to construct such a theory. Finally, Chapter 1 uses the Non-Ideal Original Position to argue for a Fundamental Principle of Non-Ideal Theory: a principle that requires injustices to be (...)
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  35. I. As (1999). Also Argue Elsewhere, the Argument Moves Too Quickly, and the Reference to Co-Nationals is Co-Extensive with Other Acts and Relationships That Matter Morally Anyway. See Gillian Brock,'The New Nationalisms'. The Monist 82:367-386.
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  36. Elizabeth Ashford (2009). In What Sense is the Right to Subsistence a Basic Right? Journal of Social Philosophy 40 (4):488-503.
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  37. Elizabeth Ashford (2009). The Alleged Dichotomy Between Positive and Negative Duties of Justice. In Charles R. Beitz & Robert E. Goodin (eds.), Global Basic Rights. Oxford University Press. pp. 85--115.
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  38. W. R. Aykroyd (1968). International Health—a Retrospective Memoir. Perspectives in Biology and Medicine 11 (2):273-286.
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  39. C. E. Ayres (1917). Poverty and RichesScott Nearing. International Journal of Ethics 27 (4):531-532.
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  40. Veit Bader (2008). Global Justice in Complex Moral Worlds. Dilemmas of Contextualized Theories. Critical Review of International Social and Political Philosophy 11 (4):539-552.
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  41. Veit Bader (2007). Moral Minimalism and Global Justice. Critical Review of International Social and Political Philosophy 10.
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  42. Veit Bader (2005). Reasonable Impartiality and Priority for Compatriots. A Criticism of Liberal Nationalism's Main Flaws. Ethical Theory and Moral Practice 8 (1-2):83 - 103.
    Distinguishing between reasonable partiality and reasonable impartiality makes a difference in resolving the serious clashes between priority for compatriots versus cosmopolitan global duties. Defenders of a priority for compatriots have to acknowledge two strong moral constraints: states have to fulfil all their special, domestic and trans-domestic duties, and associative duties are limited by distributive constraints resulting from the moral duty to fight poverty and gross global inequalities. In the recent global context, I see four main problems for liberal-nationalist defenders of (...)
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  43. Carla Bagnoli (2006). Review of Virginia Held, The Ethics of Care: Personal, Political, Global. [REVIEW] Notre Dame Philosophical Reviews 2006 (6).
  44. Ayelet Banai (2015). Freedom Beyond the Threshold: Self-Determination, Sovereignty, and Global Justice. Ethics and Global Politics 8.
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  45. Ayelet Banai (2013). Political Self-Determination and Global Egalitarianism. Social Theory and Practice 39 (1):45-69.
    Proponents of global egalitarian justice often argue that their positions are compatible with the principle of self-determination. At the same time, prominent arguments in favor of global egalitarianism object to one central component of the principle: namely, that the borders of states (or other political units) are normatively significant for the allocation of rights and duties; that duties of justice and democratic rights should stop or change at borders. In this article, I propose an argument in defense of the normative (...)
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  46. Stathis Banakas, A Global Concept of Justice - Dream or Nightmare? Looking at Different Concepts of Justice or Righteousness Competing in Today's World.
    Discusses issues of Global Justice, Global Wrongs and Private Law remedies.
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  47. Gary Banham (2007). Cosmopolitics : Law and Right. In Diane Morgan & Gary Banham (eds.), Cosmopolitics and the Emergence of a Future. Palgrave-Macmillan.
    This paper assesses Jurgen Habermas' reconstruction of Kant's cosmopolitan project suggesting ways in which this reconstruction creates new problems that were not part of Kant's endeavour as well as indicating critical appreciation of the idea of the project.
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  48. Asaf Bar-Tura (2011). Economic Policy and World Organization. Perspectives on Global Development and Technology 10 (1):194-212.
    The global economic crisis and the responses to it have brought to the fore questions of sovereignty and cosmopolitanism. In a world so interlinked, what is the proper way to order the global arena, politically and economically? This essay examines Habermas’ multilayered approach to world organization, as well as Pogge and others. Focusing on the question of trade policies, I argue (contra Habermas) for robust global economic governance policies, but (contra Pogge) that these policies should uphold fair trade instead of (...)
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  49. Marian Barnes (2015). Gender and Global Justice. Ethics and Social Welfare 9 (4):427-429.
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  50. Albino Barrera (2007). Globalization and Economic Ethics: Distributive Justice in the Knowledge Economy. Palgrave-Macmillan.
    What is the appropriate criterion to use for distributive justice? Is it efficiency, need, contribution, entitlement, equality, effort, or ability? Globalization and Economic Ethics maintains that far from being rival principles of distributive justice, efficiency and need satisfaction are, in fact, complementary norms in our emerging knowledge economy. After all, human capital plays the central role in effecting and sustaining long-term efficiency in the Digital Age. This book explores the vital link between human capital formation and allocative efficiency using the (...)
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