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  1. First Steps Toward a Nonideal Theory of Justice.Marcus Arvan - 2014 - Ethics and Global Politics 7 (3):95-117.
    Theorists have long debated whether John Rawls’ conception of justice as fairness can be extended to nonideal (i.e. unjust) social and political conditions, and if so, what the proper way of extending it is. This paper argues that in order to properly extend justice as fairness to nonideal conditions, Rawls’ most famous innovation – the original position – must be reconceived in the form of a “nonideal original position.” I begin by providing a new analysis of the ideal/nonideal theory distinction (...)
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  2. A Nonideal Theory of Justice.Marcus Arvan - 2008 - 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 – a Non-Ideal Original Position – as a method with which to construct such a theory. Chapter 1 then 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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  3. John Rawls: A Critical Review (edited book).Daniel Attas & David Heyd - 2006 - Hotsaʼat Sefarim ʻa. Sh. Y.L. Magnes, Ha- Universiṭah Ha-ʻivrit.
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  4. Sandel on Rawls.C. Edwin Baker - 1985 - University of Pennsylvania Law Review 133:895-928.
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  5. Justice at the Margins: The Social Contract and the Challenge of Marginal Cases.Nathan Bauer & David Svolba - 2017 - Southern Journal of Philosophy 55 (1):51-67.
    Attempts to justify the special moral status of human beings over other animals face a well-known objection: the challenge of marginal cases. If we attempt to ground this special status in the unique rationality of humans, then it becomes difficult to see why nonrational humans should be treated any differently than other, nonhuman animals. We respond to this challenge by turning to the social contract tradition. In particular, we identify an important role for the concept of recognition in attempts to (...)
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  6. The Australian Book of Atheism.Warren Bonett (ed.) - forthcoming - Embiggen Books.
  7. The Savings Problem in the Original Position: Assessing and Revising a Model.Eric Brandstedt - 2017 - Canadian Journal of Philosophy 47 (2-3):269-89.
    The common conception of justice as reciprocity seemingly is inapplicable to relations between non-overlapping generations. This is a challenge also to John Rawls’s theory of justice as fairness. This text responds to this by way of reinterpreting and developing Rawls’s theory. First, by examining the original position as a model, some revisions of it are shown to be wanting. Second, by drawing on the methodology of constructivism, an alternative solution is proposed: an amendment to the primary goods named ‘sustainability of (...)
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  8. Faith, Social Hope, and Clarity. [REVIEW]Robert Briscoe - 2001 - Boston Book Review.
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  9. Rawls's Political Liberalism.Thom Brooks & Martha C. Nussbaum (eds.) - 2015 - Cambridge University Press.
    Widely hailed as one of the most significant works in modern political philosophy, John Rawls's _Political Liberalism_ defended a powerful vision of society that respects reasonable ways of life, both religious and secular. These core values have never been more critical as anxiety grows over political and religious difference and new restrictions are placed on peaceful protest and individual expression. This anthology of original essays suggests new, groundbreaking applications of Rawls's work in multiple disciplines and contexts. Thom Brooks, Martha Nussbaum, (...)
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  10. John Rawls' 'A Theory of Justice'.Benjamin Davies - 2018 - 1000-Word Philosophy: An Introductory Anthology.
    Some people are multi-billionaires; others die because they are too poor to afford food or medications. In many countries, people are denied rights to free speech, to participate in political life, or to pursue a career, because of their gender, religion, race or other factors, while their fellow citizens enjoy these rights. In many societies, what best predicts your future income, or whether you will attend college, is your parents’ income. -/- To many, these facts seem unjust. Others disagree: even (...)
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  11. Fair Value and Ownership of the Means of Production.William A. Edmundson - manuscript
    John Rawls argued that welfare-state capitalism would be rejected in a constitutional convention called to implement the principles of justice chosen in the original position. But neither property-owning democracy nor liberal democratic socialism could be ruled out. Property-owning democracy allows private ownership of major productive assets, while liberal democratic socialism does not. Rawls's re-worked theory lays the basis for a powerful argument for constitutional-stage measures that rule out private ownership of major productive assets. -/- .
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  12. The Fallibility Objection to the Original Position.Terence Rajivan Edward - manuscript
    Do individuals in John Rawls’s original position take into account the fallibility of human nature? Some notable commentators on Rawls say that they do or that they should. But this enables us to say that individuals in the original position would not come to an agreement at all.
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  13. Non-Social Human Beings in the Original Position.Terence Rajivan Edward - 2016 - Philosophical Pathways (205).
    This paper argues that Rawls must commit himself to non-social human beings to defend his original position procedure.
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  14. Rawls Versus Utilitarianism: The Subset Objection.Terence Rajivan Edward - 2016 - E-Logos Electronic Journal for Philosophy 23 (2):37-41.
    This paper presents an objection to John Rawls’s use of the original position method to argue against implementing utilitarian rules. The use of this method is pointless because a small subset of the premises Rawls relies on can be used to infer the same conclusion.
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  15. La Question Générationnelle Et l'Héritage Rawlsien.Axel Gosseries - 2009 - Raisons Politiques (34):31-56.
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  16. Methodology and Justification in Rawls' Theory of Justice.Robert Scott Harnsberger - 1981 - Dissertation, The University of Wisconsin - Madison
    John Rawls has articulated a comprehensive and sophisticated theory concerning the issues of justification and objectivity in ethics. The core of his view is found in his monumental book A Theory of Justice published in 1971. This book serves as the focus of my dissertation, although relevant portions of his other published works are referred to as is needed for a fuller understanding of his position. ;The first chapter of my dissertation introduces in a general way the outlines of Rawls' (...)
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  17. Minimizing Maximin.D. Clayton Hubin - 1980 - Philosophical Studies 37 (4):363 - 372.
    In A Theory of Justice, John Rawls provides several arguments contractors in the original position using maximin reasoning, which leads directly to the difference principle. These arguments are inadequate to support the claim that maximin reasoning is the uniquely rational approach to choice in the original position.
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  18. Taking Consent Seriously: Feminist Practical Ethics and Actual Moral Dialogue.Alison Jaggar - 1993 - In Earl Winkler & Jerrold Coombs (eds.), The Applied Ethics Reader. Oxford: Blackwell.
  19. On Susan Moller Okin’s “Reason and Feeling in Thinking About Justice”.Alison M. Jaggar - 2015 - Ethics 125 (4):1127-1131.
    An essay on the article "Reason and Feeling in Thinking about Justice," by Susan Moller Okin is presented. It offers a history of the original position in philosophical reasoning for explaining a sense of justice and examines feminist criticisms against such thinking for failure to appreciate differences and otherness while focused on universality and impartiality. The author relates the choice feminist theories on ethic of sympathy or care for others in place of an ethic of justice in general.
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  20. Rawls and Rousseau: Amour-Propre and the Strains of Commitment.Robert Jubb - 2011 - Res Publica 17 (3):245-260.
    In this paper I try to illuminate the Rawlsian architectonic through an interpretation of what Rawls’ Lectures on the History of Political Philosophy say about Rousseau. I argue that Rawls’ emphasis there when discussing Rousseau on interpreting amour-propre so as to make it compatible with a life in at least some societies draws attention to, and helps explicate, an analogous feature of his own work, the strains of commitment broadly conceived. Both are centrally connected with protecting a sense of self (...)
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  21. Taking Risks Behind the Veil of Ignorance.Buchak Lara - 2017 - Ethics 127 (3):610-644.
    A natural view in distributive ethics is that everyone's interests matter, but the interests of the relatively worse off matter more than the interests of the relatively better off. I provide a new argument for this view. The argument takes as its starting point the proposal, due to Harsanyi and Rawls, that facts about distributive ethics are discerned from individual preferences in the "original position." I draw on recent work in decision theory, along with an intuitive principle about risk-taking, to (...)
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  22. Debate: Ideal Theory—A Reply to Valentini.Holly Lawford-Smith - 2010 - Journal of Political Philosophy 18 (3):357-368.
    In her ‘On the apparent paradox of ideal theory’, Laura Valentini combines three supposedly plausible premises to derive the paradoxical result that ideal theory is both unable to, and indispensable for, guiding action. Her strategy is to undermine one of the three premises by arguing that there are good and bad kinds of ideal theory, and only the bad kinds are vulnerable to the strongest version of their opponents’ attack. By undermining one of the three premises she releases ideal theorists (...)
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  23. Review of John Rawls, Justice as Fairness: A Restatement. [REVIEW]Thaddeus Metz - 2002 - Philosophical Review 111 (4):618-620.
  24. The Rawls–Harsanyi Dispute: A Moral Point of View.Michael Moehler - 2018 - Pacific Philosophical Quarterly 99 (1):82-99.
    Central to the Rawls–Harsanyi dispute is the question of whether the core modeling device of Rawls' theory of justice, the original position, justifies Rawls' principles of justice, as Rawls suggests, or whether it justifies the average utility principle, as Harsanyi suggests. Many commentators agree with Harsanyi and consider this dispute to be primarily about the correct application of normative decision theory to Rawls' original position. I argue that, if adequately conceived, the Rawls–Harsanyi dispute is not primarily a dispute about the (...)
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  25. Impartiality, Priority, and Justice: The Veil of Ignorance Reconsidered.Michael Moehler - 2016 - Journal of Social Philosophy 47 (3):350-367.
    In this article, I defend the veil of ignorance against the objection that the device is inadequate for deriving demands of justice, because the veil of ignorance purportedly enforces a stronger form of impartiality than Kant’s categorical imperative and, primarily as a consequence, it generally leads to non-prioritarian conclusions. I show that the moral ideal of impartiality that is expressed by the veil of ignorance is not essentially different from Kant’s notion of impartiality and that it does not generally lead (...)
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  26. The (Stabilized) Nash Bargaining Solution as a Principle of Distributive Justice.Michael Moehler - 2010 - Utilitas 22 (4):447-473.
    It is argued that the Nash bargaining solution cannot serve as a principle of distributive justice because (i) it cannot secure stable cooperation in repeated interactions and (ii) it cannot capture our moral intuitions concerning distributive questions. In this article, I propose a solution to the first problem by amending the Nash bargaining solution so that it can maintain stable cooperation among rational bargainers. I call the resulting principle the stabilized Nash bargaining solution. The principle defends justice in the form (...)
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  27. Negotiating the Non-Negotiable: Rawls, Derrida and the Intertwining of Political Calculation and Ultra-Politics.Jack Reynolds - 2006 - Theory and Event 9 (3):15.
    I examine the relationship that obtains between the work of Derrida and Rawls, not least because of the conviction that Derrida (and post-structuralism more generally) offers certain invaluable things to political thought that analytic political philosophy would do well to take account of, particularly as concerns the relation between time and politics. In Derrida’s case, his emphasis on the radical difference of the future, the ‘to come’, serves as a guardrail against political absolutisms of all sorts. On his view, when (...)
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  28. A Critique of the Incentives Argument for Inequalities.Max Seeger - 2011 - Kriterion - Journal of Philosophy 25 (1):40-52.
    According to the incentives argument, inequalities in material goods are justifiable if they are to the benefit of the worst off members of society. In this paper, I point out what is easily overlooked, namely that inequalities are justifiable only if they are to the overall benefit of the worst off, that is, in terms of both material and social goods. I then address the question how gains in material goods can be weighed against probable losses in social goods. The (...)
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  29. The Political Philosophy of G. A. Cohen.Nicholas Vrousalis - 2015 - Bloomsbury Academic.
  30. Secularism Protects Religions.John S. Wilkins - 2010 - In Warren Bonett (ed.), The Australian Book of Atheism. Embiggen Books.
  31. La justice intergénérationnelle.Danielle Zwarthoed - 2017 - In Gilles Campagnolo & Jean-Sébastien Gharbi (eds.), Philosophie économique. Editions Matériologiques. pp. 215-257.
    Résumé: Ce chapitre porte sur les théories de la justice distributive entre générations. La première partie discute trois défis à la possibilité même de parler d’obligations de justice intergénérationnelle : le problème de la non-existence, le problème de la non-identité, la conclusion répugnante. La deuxième partie discute la justification et la définition des obligations de justice à l’égard des générations futures, à partir de trois théories : le suffisantisme, le welfarisme, le principe de juste épargne de Rawls. Cette discussion conclut (...)
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