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Justice as Impartiality

Oxford University Press (1995)

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  1. The Veil of Ignorance Violates Priority*: Juan D. Moreno-Ternero and John E. Roemer.Juan D. Moreno-Ternero - 2008 - Economics and Philosophy 24 (2):233-257.
    The veil of ignorance has been used often as a tool for recommending what justice requires with respect to the distribution of wealth. We complete Harsanyi's model of the veil of ignorance by appending information permitting objective comparisons among persons. In order to do so, we introduce the concept of objective empathy. We show that the veil-of-ignorance conception of John Harsanyi, so completed, and Ronald Dworkin's, when modelled formally, recommend wealth allocations in conflict with the prominently espoused view that priority (...)
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  • Associative Obligation and the Social Contract.Albert Weale - 2017 - Philosophia 45 (2):463-476.
    John Horton has argued for an associative theory of political obligation in which such obligation is seen as a concomitant of membership of a particular polity, where a polity provides the generic goods of order and security. Accompanying these substantive claims is a methodological thesis about the centrality of the phenomenology of ordinary moral consciousness to our understanding of the problem of political obligation. The phenomenological strategy seems modest but in some way it is far-reaching promising to dissolve some long-standing (...)
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  • Why Liberal Neutralists Should Accept Educational Neutrality.Matt Sensat Waldren - 2013 - Ethical Theory and Moral Practice 16 (1):71-83.
    Educational neutrality states that decisions about school curricula and instruction should be made independently of particular comprehensive doctrines. Many political philosophers of education reject this view in favor of some non-neutral alternative. Contrary to what one might expect, some prominent liberal neutralists have also rejected this view in parts of their work. This paper has two purposes. The first part of the paper concerns the relationship between liberal neutrality and educational neutrality. I examine arguments by Rawls and Nagel and argue (...)
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  • Philosophy of Science and Political Inquiry— Notes on Dowding, Weber and Myrdal.Jan-Erik Lane - 2018 - Open Journal of Philosophy 8 (3):262-276.
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  • Revitalizing Traditional Chinese Concepts in the Modern Ecological Civilization Debate.Finn Arler - 2018 - Open Journal of Philosophy 8 (2):102-115.
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  • Moral Objectivity and Reasonable Agreement: Can Realism Be Reconciled with Kantian Constructivism?Cristina Lafont - 2004 - Ratio Juris 17 (1):27-51.
    In this paper I analyze the tension between realism and antirealism at the basis of Kantian constructivism. This tension generates a conflictive account of the source of the validity of social norms. On the one hand, the claim to moral objectivity characteristic of Kantian moral theories makes the validity of norms depend on realist assumptions concerning the existence of shared fundamental interests among all rational human beings. I illustrate this claim through a comparison of the approaches of Rawls, Habermas and (...)
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  • Geography and Moral Philosophy: Some Common Ground.David M. Smith - 1998 - Ethics, Place and Environment 1 (1):7-34.
    There is an awakening of interest in links between geography and moral philosophy, or ethics. This paper reviews a range of issues where common ground might be found on this new disciplinary interface. These issues include the historical geography of moralities, the notion of moral geographies, inclusion and exclusion in the context of the bounding of spaces, and the moral significance of distance and proximity, as well as the more familiar concern with social justice. Environmental ethics provides a link with (...)
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  • British Romanticism, Secularization, and the Political and Environmental Implications.Mark S. Cladis - 2015 - International Journal of Philosophy and Theology 76 (4):284-304.
    This article offers broad lessons for ways to rethink the tangled relation among religion, modernity, and the secular. After characterizing what I mean by theories of secularization and how these theories have dominated our accounts of British romanticism, I consider two poems – one by Coleridge, the other by Wordsworth – that disrupt the view that British Romanticism replaces God with nature and discipline with unencumbered freedom. I conclude by suggesting that when we disclose the language and ways of religion (...)
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  • L’égalité instrumentale?Pierre-Yves Néron - 2014 - Philosophiques 41 (1):165-172.
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  • Cosmopolitan Right, Indigenous Peoples, and the Risks of Cultural Interaction.Timothy Waligore - 2009 - Public Reason 1 (1):27-56.
    Kant limits cosmopolitan right to a universal right of hospitality, condemning European imperial practices towards indigenous peoples, while allowing a right to visit foreign countries for the purpose of offering to engage in commerce. I argue that attempts by contemporary theorists such as Jeremy Waldron to expand and update Kant’s juridical category of cosmopolitan right would blunt or erase Kant’s own anti-colonial doctrine. Waldron’s use of Kant’s category of cosmopolitan right to criticize contemporary identity politics relies on premises that upset (...)
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  • Prophylactic Neutrality, Oppression, and the Reverse Pascal's Wager.Simon R. Clarke - 2012 - Ethical Perspectives 19 (3):527-535.
    In Beyond Neutrality, George Sher criticises the idea that state neutrality between competing conceptions of the good helps protect society from oppression. While he is correct that some governments are non-neutral without being oppressive, I argue that those governments may be neutral at the core of their foundations. The possibility of non-neutrality leading to oppression is further explored; some conceptions of the good would favour oppression while others would not. While it is possible that a non-neutral state may avoid oppression, (...)
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  • Saving One’s Soul or Founding a State: Morality and Politics.Susan Mendus - 2006 - Philosophia 34 (3):233-241.
    In his essay, ‘The Question of Machiavelli’, Isaiah Berlin notes the depth of Machiavelli's pluralism. Taking my cue from Berlin, I argue that much modern liberal political philosophy neglects this deep pluralism and, as a result, misunderstands modern political problems such as the phenomenon of religiously-motivated terrorism.
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  • Scientific Research is a Moral Duty.J. Harris - 2005 - Journal of Medical Ethics 31 (4):242-248.
    Biomedical research is so important that there is a positive moral obligation to pursue it and to participate in itScience is under attack. In Europe, America, and Australasia in particular, scientists are objects of suspicion and are on the defensive.i“Frankenstein science”5–8 is a phrase never far from the lips of those who take exception to some aspect of science or indeed some supposed abuse by scientists. We should not, however, forget the powerful obligation there is to undertake, support, and participate (...)
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  • Intentions and Consequences in Military Ethics.Peter Olsthoorn - 2011 - Journal of Military Ethics 10 (2):81-93.
    Utilitarianism is the strand of moral philosophy that holds that judgment of whether an act is morally right or wrong, hence whether it ought to be done or not, is primarily based upon the foreseen consequences of the act in question. It has a bad reputation in military ethics because it would supposedly make military expedience override all other concerns. Given that the utilitarian credo of the greatest happiness for the greatest number is in fact agent-neutral, meaning that the consequences (...)
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  • Should Democracy Grow Up? Children and Voting Rights.Steven Lecce - 2009 - Intergenerational Justice Review 4 (4).
    This paper examines whether or not children’s continued electoral exclusion is morally defensible. Ultimately; there is a deep tension between the egalitarian presuppositions of democracy and our apparent unwillingness to grant children voting rights. Unless a plausible distinction can be found; then; between adults and children that also tracks the underlying reasons for endorsing democracy in the first place; the continued political disenfranchisement of our youngest citizens is shown for what it is: social injustice. e paper begins by exploring some (...)
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  • Combining Morality and Rationality: Hobbes on Contracts and Covenants.Olli Loukola - 1998 - Hobbes Studies 11 (1):70-93.
  • Brian Barry: 1936–2009.Matt Matravers & Lukas Meyer - 2010 - Critical Review of International Social and Political Philosophy 13 (1):255-257.
  • Evolution, Care and Partiality.Yong Li - 2011 - Asian Philosophy 21 (3):241 - 249.
    Since the early 2000s, there has been a debate about the ?the father-covering-son? puzzle in the Analects. In this paper, I present an argument to support that a family-oriented ethics would justify the father-covering-son action; then I argue that this argument provides a perspective on this father-covering-son puzzle but does not solve the puzzle. The argument for the family-oriented ethics has two steps. The first step holds that the contemporary evolutionary theory of kin selection and moral emotions explains our special (...)
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  • Two Concepts of Wrongful Harm: A Conceptual Map for the Warsaw International Mechanism for Loss and Damage.Idil Boran - 2017 - Ethics, Policy and Environment 20 (2):195-207.
    This paper is concerned with the moral concept of harm in the context of the Warsaw International Mechanism for Loss and Damage. This paper delineates between two concepts of wrongful harm: interactional versus architectural. It then examines these options with an eye toward developing a satisfactory normative approach for policy. While the interactional view of wrongful harm supports powerful arguments about moral responsibility, it has some clear limitations. This paper makes a case for the architectural view by underlining that it (...)
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  • Precommitting to Serve the Underserved.Nir Eyal & Till Bärnighausen - 2012 - American Journal of Bioethics 12 (5):23-34.
    In many countries worldwide, especially in Sub-Saharan Africa, a shortage of physicians limits the provision of lifesaving interventions. One existing strategy to increase the number of physicians in areas of critical shortage is conditioning medical school scholarships on a precommitment to work in medically underserved areas later. Current practice is usually to demand only one year of service for each year of funded studies. We show the effectiveness of scholarships conditional on such precommitment for increasing physician supplies in underserved areas. (...)
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  • The Confucian Puzzle.Yong Li - 2012 - Asian Philosophy 22 (1):37-50.
    The Confucian tradition is famous for its family value. This tradition emphasizes that, after one's moral sentiments are cultivated in the family, one is capable of caring for people outside the family. However, since the early 2000s, there has been a debate in the Chinese Philosophy community about how to understand the ?the father-covering-son? story in the Analects. The story tells that a father covers for his son's stealing a sheep. This is a puzzle because while Confucius's virtue theory implies (...)
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  • The Ethic of Care in Globalized Societies: Implications for Citizenship Education.Michalinos Zembylas - 2010 - Ethics and Education 5 (3):233 - 245.
    Illustrating the tensions and possibilities that the notion of the ethic of care as a democratic and citizenship issue may have in discourses of citizenship education in western states is the focus of this article. I first consider some theoretical debates on the definition of an ethic of care, especially in relation to issues of justice and (im)partiality. Then, I discuss the reconceptualization of care on the basis of two related but distinct themes: the reconciliation of justice and care, and (...)
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  • A Substantivist Construal of Discourse Ethics.Pablo Gilabert - 2005 - International Journal of Philosophical Studies 13 (3):405 – 437.
    This paper presents a substantivist construal of discourse ethics, which claims that we should see our engagement in public deliberation as expressing and elaborating a substantive commitment to basic moral ideas of solidarity, equality, and freedom. This view is different from Habermas's standard formalist defence of discourse ethics, which attempts to derive the principle of discursive moral justification from primarily non-moral presuppositions of rational argumentation as such. After explicating the difference between the substantivist and the formalist construal, I defend the (...)
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  • Imagining Ethical Globalization: The Contributions of a Care Ethic.Olena Hankivsky - 2006 - Journal of Global Ethics 2 (1):91 – 110.
    Approaches to global ethics have drawn on a number of diverse theoretical traditions, such as Kantianism and utilitarianism. While emerging frameworks contribute to a growing awareness of and interest in ethics within a global society, the values that they prioritize are not adequate for realizing a just, equitable and fair system of global governance. This article considers the possibilities of an alternative ethic - a feminist ethic of care - and explores how it can bear on present circumstances, including global (...)
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  • Out of the Doll's House: Reflections on Autonomy and Political Philosophy.Susan Mendus - 1999 - Philosophical Explorations 2 (1):59 – 69.
    Much modern liberal political theory takes the concept of autonomy as central and argues that political arrangements are to be assessed, in some part, by their ability to foster the development of individual autonomy understood as being the author of one's own life. This paper argues that so understood, autonomy is less important than is usually thought The liberal requirement that we 'author' our own lives disguises the importance of also being accurate readers of our own lives. I explore the (...)
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  • Implementing Climate Equity: The Case of Europe.Paul G. Harris - 2008 - Journal of Global Ethics 4 (2):121 – 140.
    For over two decades, international environmental equity - the fair and just sharing of the burdens associated with environmental changes - has been the subject of much debate by philosophers, activists and diplomats concerned about climate change. It has been manifested in many international environmental agreements, notably the Framework Convention on Climate Change and the Kyoto Protocol. The question arises as to whether it is being put into practice in this context. Are the requirements of international environmental equity merely words (...)
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  • What Do We Owe Co-Nationals and Non-Nationals? Why the Liberal Nationalist Account Fails and How We Can Do Better.Gillian Brock - 2005 - Journal of Global Ethics 1 (2):127 – 151.
    Liberal nationalists have been trying to argue that a suitably sanitized version of nationalism - namely, one that respects and embodies liberal values - is not only morally defensible, but also of great moral value, especially on grounds liberals should find very appealing. Although there are plausible aspects to the idea and some compelling arguments are offered in defense of this position, one area still proves to be a point of considerable vulnerability for this project and that is the issue (...)
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  • The Vajjālaggam: A Study in Indian Virtue Theory.Frank van Den Bossche & Freddy Mortier - 1997 - Asian Philosophy 7 (2):85-108.
    Abstract The paper is meant to be a contribution to the study of Indian and comparative ethics. It treats the Vajj?laggam, an anthology of Pr?krit stanzas (subh?sita literature) dealing with a variety of topics. Focusing on the ?ethical? sections of the VL, it tries to describe and analyse its underlying ethical system. In Part I the different ethical themes of the VL (Valour and Destiny, Virtues and Vices, Masters and Servants, Friendship and Affection, Poverty and Charity) are described in detail. (...)
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  • Value-Pluralism in Contemporary Liberalism.Glen Newey - 1998 - Dialogue 37 (3):493-.
    RÉSUMÉ: Plusieurs libéraux modernes soutiennent que le pluralisme des valeurs a d’importantes conséquences pour l’élaboration des procédures et des institutions politiques. Mais les arguments fondés sur l’incommensurabilité et sur l’indétermination de la rationalité ou de la délibération se révèlent tous compatibles avec le monisme; et certaines formes de pluralisme sont compatibles soit avec une hiérarchisation des valeurs soit avec une hiérarchisation méta-éthique de certains types de concepts normatifs. En outre le «pluralisme» en tant que thèse métaphysique concernant les valeurs est (...)
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  • Neutrality of What? Public Morality and the Ethics of Equal Respect.Koen Raes - 1995 - Philosophica 56 (2):133-168.
  • Bounded Culture and Liberal Equality.Jos De Beus - 1995 - Philosophica 56.
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  • Pluralistic Models of Political Obligation.Jonathan Wolff - 1995 - Philosophica 56 (2):7-27.
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  • Neutralité Libérale Et Croissance Économique.Pierre-Yves Bonin - 1997 - Dialogue 36 (4):683-.
    Is a policy of economic growth compatible with the neutrality of the State? Some liberals (Rawls, Dworkin, Ackerman, Larmore, Kymlicka) think so. I do not. I begin by explaining and discussing the different meanings of the neutrality thesis, then I show that, whatever meaning we give to the idea of neutrality, it is very difficult to argue convincingly that a policy of economic growth does not favour some conceptions of the good.
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  • Reflections on Habermas on Democracy.Joshua Cohen - 1999 - Ratio Juris 12 (4):385-416.
    Jiirgen Habermas is a radical democrat. The source of that self-designation is that his conception of democracy-what he calls "discursive democracy"-is founded on the ideal of "a self-organizing community of free and equal citizens," co- ordinating their collective affairs through their common reason. The author discusses three large challenges to this radical-democratic ideal of collective self-regulation: 1) What is the role of private autonomy in a radical-democratic view? 2) What role does reason play in collective self-regulation? 3) What relevance might (...)
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  • Liberalism and the General Justifiability of Punishment.Nathan Hanna - 2009 - Philosophical Studies 145 (3):325-349.
    I argue that contemporary liberal theory cannot give a general justification for the institution or practice of punishment, i.e., a justification that would hold across a broad range of reasonably realistic conditions. I examine the general justifications offered by three prominent contemporary liberal theorists and show how their justifications fail in light of the possibility of an alternative to punishment. I argue that, because of their common commitments regarding the nature of justification, these theorists have decisive reasons to reject punishment (...)
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  • Confronting a World Without Justice: Brian Barry's Why Social Justice Matters.Alex Callinicos - 2006 - Critical Review of International Social and Political Philosophy 9 (3):461-472.
    (2006). Confronting a World without Justice: Brian Barry’s Why Social Justice Matters. Critical Review of International Social and Political Philosophy: Vol. 9, No. 3, pp. 461-472.
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  • Toward a Social Epistemic Comprehensive Liberalism.Robert B. Talisse - 2008 - Episteme 5 (1):pp. 106-128.
    For well over a decade, much of liberal political theory has accepted the founding premise of Rawls's political liberalism, according to which the fact of reasonable pluralism renders comprehensive versions of liberalism incoherent. However, the founding premise presumes that all comprehensive doctrines are moral doctrines. In this essay, the author builds upon recent work by Allen Buchanan and develops a comprehensive version of liberalism based in a partially comprehensive social epistemic doctrine. The author then argues that this version of liberalism (...)
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  • The Gauthier Contract: Applicable or Not?Jeremy Neill - 2017 - Res Publica 23 (1):1-22.
    In a 2013 article, David Gauthier noted upon the twenty-fifth anniversary of the publication of Morals by Agreement that his contractarian approach to morality had found a niche among ‘some of those who remain unpersuaded by either Kantianism or utilitarianism’. In this article I will focus on Pareto optimization and I will argue that the Gauthier contract, even in spite of the article’s revisions, is still less useful for consultation purposes than Gauthier is assuming. To highlight the conceptual distance that (...)
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  • Review Article: Modus Vivendi Versus Public Reason and Liberal Equality: Three Approaches to Liberal Democracy.Harald Borgebund - 2015 - Critical Review of International Social and Political Philosophy 18 (5):564-575.
  • Liberal Democracies and Encompassing Religious Communities: A Defense of Autonomy and Accommodation.Andrew K. Wahlstrom - 2005 - Journal of Social Philosophy 36 (1):31–48.
  • Human Rights and Diverse Cultures: Continuity or Discontinuity?Peter Jones - 2000 - Critical Review of International Social and Political Philosophy 3 (1):27-50.
  • Conceptions of the Good, Rivalry, and Liberal Neutrality.Nick Martin - 2015 - Critical Review of International Social and Political Philosophy:1-20.
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  • Contractarianism and Secondary Direct Moral Standing for Marginal Humans and Animals.Julia Tanner - 2013 - Res Publica 19 (2):1-16.
    It is commonly thought that neo-Hobbesian contractarianism cannot yield direct moral standing for marginal humans and animals. However, it has been argued that marginal humans and animals can have a form of direct moral standing under neo-Hobbesian contractarianism: secondary moral standing. I will argue that, even if such standing is direct, this account is unsatisfactory because it is counterintuitive and fragile.
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  • Is There a Global Harm Principle?Richard Vernon - 2009 - Critical Review of International Social and Political Philosophy 12 (1):1-18.
  • The Law of Peoples: Beyond Incoherence and Apology.Pietro Maffettone - 2011 - Journal of International Political Theory 7 (2):190-211.
    The essay provides a reconstruction of Rawls's The Law of Peoples that makes sense of three main discontinuities between Rawls's domestic theory of justice and his international outlook, namely the absence in the latter of: a) individualism, b) egalitarianism, and c) structural justice. The essay argues that while we can make sense of such differences without charging Rawls's account of blatant inconsistency, we can nonetheless criticize such an outlook from an internal perspective. There is a middle way between claiming that (...)
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  • Legitimacy is Not Authority.Jon Garthoff - 2010 - Law and Philosophy 29 (6):669-694.
    The two leading traditions of theorizing about democratic legitimacy are liberalism and deliberative democracy. Liberals typically claim that legitimacy consists in the consent of the governed, while deliberative democrats typically claim that legitimacy consists in the soundness of political procedures. Despite this difference, both traditions see the need for legitimacy as arising from the coercive enforcement of law and regard legitimacy as necessary for law to have normative authority. While I endorse the broad aims of these two traditions, I believe (...)
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  • In Defense of Political Liberalism.Brian Barry - 1994 - Ratio Juris 7 (3):325-330.
  • Behavioral Economics, Federalism, and the Triumph of Stakeholder Theory.Allen Kaufman & Ernie Englander - 2011 - Journal of Business Ethics 102 (3):421-438.
    Stakeholder theorists distinguish between normative stakeholders, those who gain moral standing by making contributions to the firm, and derivative stakeholders, those who can constrain the corporate association even though they make no contribution. The board of directors has the legal authority to distinguish among these stakeholder groups and to distribute rights and obligations among these stakeholder groups. To be sure, this stakeholder formulation appropriately seizes on the firm’s voluntary, associative character. Yet, the firm’s constituents contribute assets and incur risks to (...)
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  • Human Rights and Moral Cosmopolitanism.Charles Jones - 2010 - Critical Review of International Social and Political Philosophy 13 (1):115-135.
  • The Value and Limits of Rights: A Reply.Peter Jones - 2012 - Critical Review of International Social and Political Philosophy 15 (4):495-516.
    I reply to each of the contributions in this issue. I agree with much that Hillel Steiner argues, especially his insistence that the associated ideas of impartiality and discontinuity are crucial to dealing satisfactorily with a diversity of competing claims. I am, however, less willing to conceive provision for that diversity as the role, rather than a role, that we should ascribe to rights. I question the success of David Miller?s endeavour to provide a unified justification of human rights grounded (...)
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