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James W. Boettcher [11]James Boettcher [8]James Ward Boettcher [1]
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James Boettcher
Saint Joseph's University of Pennsylvania
  1.  62
    Against the Asymmetric Convergence Model of Public Justification.James W. Boettcher - 2015 - Ethical Theory and Moral Practice 18 (1):191-208.
    Compared to standard liberal approaches to public reason and justification, the asymmetric convergence model of public justification allows for the public justification of laws and policies based on a convergence of quite different and even publicly inaccessible reasons. The model is asymmetrical in the sense of identifying a broader range of reasons that may function as decisive defeaters of proposed laws and policies. This paper raises several critical questions about the asymmetric convergence model and its central but ambiguous presumption against (...)
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  2. Respect, Recognition, and Public Reason.James W. Boettcher - 2007 - Social Theory and Practice 33 (2):223-249.
  3.  87
    Habermas, Religion and the Ethics of Citizenship.James Boettcher - 2009 - Philosophy and Social Criticism 35 (1-2):215-238.
    A recent essay by Jürgen Habermas revisits political liberalism and takes up the question of the extent to which democratic citizens and officials should rely on their religious convictions in publicly deliberating about and deciding political issues. With his institutional translation proviso, a proposed alternative to Rawls' idea of public reason, Habermas hopes to dodge familiar (and often overstated) criticisms that liberal requirements of citizenship are unfair or disproportionately burdensome to religious believers. I argue that, due in part to its (...)
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  4.  86
    The Moral Status of Public Reason.James W. Boettcher - 2012 - Journal of Political Philosophy 20 (2):156-177.
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  5. What is Reasonableness?James Boettcher - 2004 - Philosophy and Social Criticism 30 (5-6):597-621.
    The concept of reasonableness is essential to John Rawls’s political liberalism, and especially to its main ideas of public reason and liberal legitimacy. Yet the somewhat ambiguous account of reasonableness in Political Liberalism has led to concerns that the Rawlsian distinction between the reasonable and the unreasonable is arbitrary and ultimately indefensible. This paper attempts to advance a more convincing interpretation of reasonableness. I argue that the reasonable applies first to citizens, who then play an important role in determining which (...)
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  6. Race, Ideology, and Ideal Theory.James Boettcher - 2009 - Metaphilosophy 40 (2):237-259.
    Abstract: Philosophers who have addressed the problems of enduring racial injustice have been suspicious of the role played by ideal theory in ethics and political philosophy generally, and in contemporary liberal political philosophy in particular. The theoretical marginalization of race in the work of Rawls has led some to charge that ideal theory is at the very least unhelpful in understanding one of the most significant forms of contemporary injustice, and is at worst ideological in the pejorative sense. To explore (...)
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  7.  4
    Transitional Justice, Trade-Offs, and the Troubles.James Boettcher - 2019 - Social Philosophy Today 35:181-186.
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  8.  59
    Strong Inclusionist Accounts of the Role of Religion in Political Decision-Making.James W. Boettcher - 2005 - Journal of Social Philosophy 36 (4):497–516.
  9.  7
    Deliberative Democracy, Diversity, and Restraint.James Boettcher - forthcoming - Res Publica:1-21.
    Public reason liberals disagree about the relationship between public justification and deliberative democracy. My goal is to argue against the recent suggestion that public reason liberals seek a ‘divorce’ from deliberative democracy. Defending this thesis will involve discussing the benefits of deliberation for public justification as well as revisiting public reason’s standard Rawlisan restraint requirement. I criticize Kevin Vallier’s alternative convergence-based principle of restraint and respond to the worry that the standard Rawlsian restraint requirement reduces the likelihood of public justification (...)
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  10.  9
    Diversity, Toleration and Recent Social Contract Theory.James W. Boettcher - 2019 - Philosophy and Social Criticism 45 (5):539-554.
    Ryan Muldoon has recently advanced an interesting and original bargaining model of the social contract as an alternative to Rawlsian social contract theory and political liberalism. This model is s...
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  11.  7
    Paul Weithman, Why Political Liberalism? On John Rawl's Political Turn. [REVIEW]James W. Boettcher - 2013 - Public Reason 5 (1).
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  12.  43
    “Political, Not Metaphysical”.James W. Boettcher - 2003 - Proceedings of the American Catholic Philosophical Association 77:205-219.
    Is it permissible for a citizen or political official to exercise coercive political power on the basis of a political justification associated with a religiously motivatedconception of justice? In this paper I accept John Rawls’s general approach to this question, but attempt to show how the Rawlsian approach is more inclusive ofreligious reasoning than many have supposed. My paper focuses specifically on the 1986 Catholic bishops’ pastoral letter on the U.S. economy. The bishops’ letter is certainly part of what Rawls (...)
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  13.  5
    Coerecion and the Subject Matter of Public Justification.James W. Boettcher - 2016 - Public Reason 8 (1-2).
    Some public reason liberals identify coercive law as the subject matter of public justification, while others claim that the justification of coercion plays no role in motivating public justification requirements. Both of these views are mistaken. I argue that the subject matter of public justification is not coercion or coercive law but political decision-making about the basic institutional structure. At the same time, part of what makes a public justification principle necessary in the first place is the inherent coerciveness of (...)
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  14.  8
    Equitable Sharing: Distributing the Benefits and Detriments of Democratic Society. [REVIEW]James W. Boettcher - 2016 - Journal for Peace and Justice Studies 26 (1):100-103.
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  15.  19
    The Autonomy of Morality.James W. Boettcher - 2010 - Social Theory and Practice 36 (1):164-171.
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  16.  18
    Internal Minorities, Membership, and the Freedmen Controversy.James Boettcher - 2009 - In John Rowan (ed.), Social Philosophy Today. Philosophy Documentation Center. pp. 91-106.
    This paper looks at recent efforts within the Cherokee Nation of Oklahoma to expel descendants of the freedmen, persons of African descent held as slaves until their emancipation and subsequent adoption as tribal citizens according to the terms of an 1866 treaty. The unavoidable racial dimensions of this controversy lead me to examine it as an example of the internal minorities problem, i.e., the problem of minorities within minority cultures, familiar from the literature on liberal multiculturalism. I argue that while (...)
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  17.  15
    Review of Michael J. Perry, The Political Morality of Liberal Democracy[REVIEW]James Boettcher - 2010 - Notre Dame Philosophical Reviews 2010 (5).
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  18.  5
    “Political, Not Metaphysical”: Reading the Bishops’ Letter as a Form of Public Reason.James W. Boettcher - 2003 - Proceedings of the American Catholic Philosophical Association 77:205-219.
    Is it permissible for a citizen or political official to exercise coercive political power on the basis of a political justification associated with a religiously motivatedconception of justice? In this paper I accept John Rawls’s general approach to this question, but attempt to show how the Rawlsian approach is more inclusive ofreligious reasoning than many have supposed. My paper focuses specifically on the 1986 Catholic bishops’ pastoral letter on the U.S. economy. The bishops’ letter is certainly part of what Rawls (...)
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  19.  4
    Internal Minorities, Membership, and the Freedmen Controversy.James Boettcher - 2009 - Social Philosophy Today 25:91-106.
    This paper looks at recent efforts within the Cherokee Nation of Oklahoma to expel descendants of the freedmen, persons of African descent held as slaves until their emancipation and subsequent adoption as tribal citizens according to the terms of an 1866 treaty. The unavoidable racial dimensions of this controversy lead me to examine it as an example of the internal minorities problem, i.e., the problem of minorities within minority cultures, familiar from the literature on liberal multiculturalism. I argue that while (...)
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