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Jan Narveson [219]Jan F. Narveson [3]Jan Narveson Narveson [1]
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Jan Narveson
University of Waterloo
  1. The Nature and Value of Rights.Joel Feinberg & Jan Narveson - 1970 - Journal of Value Inquiry 4 (4):243-260.
  2. Collective Responsibility.Jan Narveson - 2002 - The Journal of Ethics 6 (2):179-198.
    The basic bearer of responsibility is individuals, because that isall there are – nothing else can literally be the bearer of fullresponsibility. Claims about group responsibility therefore needanalysis. This would be impossible if all actions must be understoodas ones that could be performed whether or not anyone else exists.Individuals often act by virtue of membership in certain groups;often such membership bears a causal role in our behavior, andsometimes people act deliberately in order to promote the prospectsof members of a given (...)
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  3. We Don’T Owe Them a Thing! A Tough-Minded but Soft-Hearted View of Aid to the Faraway Needy.Jan Narveson - 2003 - The Monist 86 (3):419-433.
    The discovery that people far away are in bad shape seems to generate a sense of guilt on the part of many articulate people in our part of the world, even though they are no worse off now that we’ve heard about them than they had been before. I will take it as given that we are certainly responsible for evils we inflict on others, no matter where, and that we owe those people compensation. Not all similarly agree that it (...)
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  4. Resolving the Debate on Libertarianism and Abortion.Jan Narveson - 2016 - Libertarian Papers 8:267-272.
    I take issue with the view that libertarian theory does not imply any particular stand on abortion. Liberty is the absence of interference with people’s wills—interests, wishes, and desires. Only entities that have such are eligible for the direct rights of libertarian theory. Foetuses do not; and if aborted, there is then no future person whose rights are violated. Hence the “liberal” view of abortion: women (especially) may decide whether to bear the children they have conceived. Birth is a good (...)
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  5.  12
    Inequality.Jan Narveson - 1996 - Philosophy and Phenomenological Research 56 (2):482-486.
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  6. Utilitarianism and New Generations.Jan Narveson - 1967 - Mind 76 (301):62-72.
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  7. Moral Problems of Population.Jan Narveson - 1973 - The Monist 57 (1):62-86.
  8. Welfare and Wealth, Poverty and Justice in Today’s World.Jan Narveson - 2004 - Journal of Ethics 8 (4):305-348.
    This article argues that there is no sound basis for thinking that we have a general and strong duty to rectify disparities of wealth around the world, apart from the special case where some become wealthy by theft or fraud. The nearest thing we have to a rational morality for all has to be built on the interests of all, and they include substantial freedoms, but not substantial entitlements to others' assistance. It is also pointed out that the situation of (...)
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  9.  16
    We Don’T Owe Them a Thing!: A Tough-Minded but Soft-Hearted View of Aid to the Faraway Needy.Jan Narveson - 2003 - The Monist 86 (3):419-433.
    The discovery that people far away are in bad shape seems to generate a sense of guilt on the part of many articulate people in our part of the world, even though they are no worse off now that we’ve heard about them than they had been before. I will take it as given that we are certainly responsible for evils we inflict on others, no matter where, and that we owe those people compensation. Not all similarly agree that it (...)
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  10.  38
    Property Rights: Original Acquisition and Lockean Provisos.Jan Narveson - 1999 - Public Affairs Quarterly 13 (3):205-227.
  11.  3
    Meeting Needs.Jan Narveson - 1991 - Noûs 25 (5):714-720.
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  12. Pacifism: A Philosophical Analysis.Jan Narveson - 1965 - Ethics 75 (4):259-271.
    Of all the attitudes and theories associated with or identified as "pacifism," only the doctrine that everyone ought not to resist violence with force is of philosophical interest, And it is logically incoherent. Pacifism's popularity rests on confusions about what the doctrine really is. If we have rights, We have the right to prevent infringements upon them. We have the right to use force to protect our rights, And in the degree necessary to accomplish that end. (staff).
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  13.  91
    Property and Rights.Jan Narveson - 2010 - Social Philosophy and Policy 27 (1):101-134.
    I present what I take to be the approach to property rights, in which property is basically a unitary concept: owners are the ones with the right to do, and prohibit others from doing, whatever there is to do with the thing owned, within the limits imposed by the rights of others to their things. I expound and defend the idea of in more or less Lockean mode. I also point to the many difficulties of application of the general idea, (...)
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  14. Population and Having Children Now.Jan Narveson - 2017 - Journal of Practical Ethics 5 (2):49-61.
    This paper aims to state the obvious – the commonsense, rational approach to child-producing. We have no general obligation to promote either the “general happiness” or the equalization of this and that. We have children if we want them, if their life prospects are decent – and if we can afford them, which is a considerable part of their life prospects being OK – and provided that in doing so we do not inflict injury on others. It’s extremely difficult to (...)
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  15. Respecting Persons in Theory and Practice: Essays on Moral and Political Philosophy.Jan Narveson - 2002 - Rowman & Littlefield Publishers.
    Respecting Persons in Theory and Practice is a collection of essays of the moral and political philosophy of Jan Narveson. The essays in this collection share a consistent theme running through much of Narveson's moral and political philosophy, namely that politics and morals stem from the interests of individual people, and have no antecedent authority over us. The essays in this collection, in various ways and as applied to various aspects of the scene, argue that the ultimate and true point (...)
     
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  16.  95
    Animal Rights.Jan Narveson - 1977 - Canadian Journal of Philosophy 7 (1):161 - 178.
    What do we owe to the lower animals, if anything? The issues raised by this question are among the most fascinating and fundamental in ethical theory. They provide a real watershed for the moral philosopher and, on perhaps the most widely professed view, a trenchant test of consistency in ethical practice. Among the virtues of these two challenging books is that they make painfully clear that there has been a paucity of clear and plausible argument in support of the nearly (...)
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  17.  81
    On a Case for Animal Rights.Jan Narveson - 1987 - The Monist 70 (1):31-49.
    Down through the past decade and more, no philosophical writer has taken a greater interest in the issues of how we ought to act in relation to animals, nor pressed more strongly the case for according them rights, than Tom Regan, in many articles, reviews, and exchanges at scholarly conferences and in print. Now, in The Case for Animal Rights we have a substantial volume in which Regan most fully and systematically presents his case for a strong panoply of rights (...)
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  18. Cohen’s Rescue.Jan Narveson - 2010 - The Journal of Ethics 14 (3-4):263-334.
    G. A. Cohen's Rescuing Justice and Equality proposes that both concepts need rescuing from the work of John Rawls. Especially, it is concerned with Rawls' famous second principle of justice according to which social primary goods should be distributed equally unless an unequal distribution is to the benefit of the worst off. The question is why this would ever be necessary if all parties are just. Cohen and I agree that Rawls cannot really justify inequalities on the basis given. But (...)
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  19. Future People and Us.Jan Narveson - 1978 - In Richard I. Sikora & Brian M. Barry (eds.), Obligations to Future Generations. White Horse Press. pp. 38--60.
  20. Is World Poverty a Moral Problem for the Wealthy?Jan Narveson - 2004 - The Journal of Ethics 8 (4):397-408.
    This article discusses the question of poverty and wealth in light of several theses put forward by Larry Temkin. The claim that there is a sort of cosmic injustice involved when great disparities of ability or of wealth are found. He is concerned especially about disparities that are undeserved. It is agreed that this is unfortunate, but not agreed that they are unjust in a sense that supports the imposition of rectification on anyone else. Nor is poverty typically undeserved in (...)
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  21.  54
    Moral Matters.Jan Narveson - 1993; 2nd editio - Peterborough, Ontario: Broadview Press.
    Chapter One Moral Issues and Moral Theory The Subject Matter of This Inquiry Until about thirty years ago, courses in ethics were devoted almost exclusively ...
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  22. You and the State: A Short Introduction to Political Philosophy.Jan Narveson (ed.) - 2008 - Lanham, Maryland: Rowman & Littlefield Publishers.
    This unusual introduction to political philosophy draws on its history and main theories_classic liberal, democratic, socialist, radical_with an eye to how each sees the place of the individual in the political order.
     
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  23.  33
    A Puzzle About Economic Justice in Rawls’ Theory.Jan Narveson - 1976 - Social Theory and Practice 4 (1):1-27.
  24.  20
    Is World Poverty a Moral Problem for the Wealthy?Jan Narveson - 2004 - Journal of Ethics 8 (4):397-408.
    This article discusses the question of poverty and wealth in light of several theses put forward by Larry Temkin. The claim that there is a sort of cosmic injustice involved when great disparities of ability or of wealth are found. He is concerned especially about disparities that are undeserved. It is agreed that this is unfortunate, but not agreed that they are unjust in a sense that supports the imposition of rectification on anyone else. Nor is poverty typically "undeserved" in (...)
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  25. Utilitarianism and Formalism.Jan Narveson - 1965 - Australasian Journal of Philosophy 43 (1):58-72.
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  26. Libertarianism Vs. Marxism: Reflections on G. A. Cohen‘s Self-Ownership, Freedom and Equality. [REVIEW]Jan Narveson - 1998 - The Journal of Ethics 2 (1):1-26.
    Self-Ownership, Freedom and Equality is G.A. Cohens attempt to rescue something of the socialist outlook on society from the challenge of libertarianism, which Cohen identifies with the work of Robert Nozick in his famous book, Anarchy, State, and Utopia. Sympathizing with the leading idea that a person must belong to himself, and thus be unavailable for forced redistribution of his efforts, Cohen is at pains to reconcile the two. This cannot be done – they are flatly contrary. Moreover, equality is (...)
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  27.  24
    The "Invisible Hand".Jan Narveson - 2003 - Journal of Business Ethics 46 (3):201 - 212.
    The argument of the "Invisible Hand" is that the system of free enterprise benefits society in general even though it is not the aim of any particular economic agent to do that. This article proposes an analysis of why this is so. The key is that the morality of the market forbids only force and fraud; it does not require people to do good to others. Nevertheless, when all transactions are voluntary to both parties, that is exactly what we can (...)
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  28.  50
    Justice in Health Care.Jan Narveson - 2006 - Journal of Value Inquiry 40 (2-3):371-384.
    In this discussion, we will consider arguments against the view that one person is entitled to medical care at the expense of another person, just because the one person might be able to extend it to the other. We all accept the view that we are entitled to nonviolence from each other, which in the medical case is roughly that we are entitled to other people not making us sick, at least insofar as this is something they can readily avoid. (...)
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  29.  82
    Rawls on Equal Distribution of Wealth.Jan F. Narveson - 1978 - Philosophia 7 (2):281-292.
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  30.  19
    God by Design?Jan Narveson - 2003 - In Neil A. Manson (ed.), God and Design: The Teleological Argument and Modern Science. Routledge. pp. 80--88.
  31.  9
    Cohen’s Rescue.Jan Narveson - 2010 - Journal of Ethics 14 (3-4):263-334.
    G. A. Cohen’s Rescuing Justice and Equality proposes that both concepts need rescuing from the work of John Rawls. Especially, it is concerned with Rawls’ famous second principle of justice according to which social primary goods should be distributed equally unless an unequal distribution is to the benefit of the worst off. The question is why this would ever be necessary if all parties are just. Cohen and I agree that Rawls cannot really justify inequalities on the basis given. But (...)
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  32.  25
    Libertarianism, Postlibertarianism, and the Welfare State: Reply to Friedman.Jan Narveson - 1992 - Critical Review 6 (1):45-82.
    Jeffrey Friedman broaches a number of criticisms of Libertarianism as a conceptual basis for opposing the extensive modern welfare state, examining several variants and concluding that they are fundamentally unsupported. He opts for a ?consequentialist? view of foundations. Nevertheless, he thinks that the modem welfare state is subject to effective critique along such lines. But rational contractarian individualism works and does provide foundations for libertarianism, while ?consequentialism? is an ill?defined theory.that is quite unpromising for the proposed critique; nevertheless, Friedman's empirical (...)
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  33.  35
    Morality and Utility.Jan Narveson - 1967 - Baltimore: Md., Johns Hopkins Press.
    This book is a general account of utilitarianism. It claims to provide a justification of the theses in Mill's On Liberty in utilitarian terms. There are several innovations relative to prevailing utilitarian literature of the day.
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  34.  55
    Positive/Negative: Why Bother?Jan Narveson - 1985 - Tulane Studies in Philosophy 33:51-65.
  35.  36
    Democracy and Economic Rights.Jan Narveson - 1992 - Social Philosophy and Policy 9 (1):29.
    We have long been accustomed to thinking of democracy as a major selling point of Western institutions. That a set of political institutions should be democratic is widely regarded as the sine qua non of their legitimacy. So widespread is this belief that even those whose institutions do not look very democratic to us nevertheless insist on proclaiming them to be such. Meanwhile, an adulatory attitude toward democracy has arisen in many quarters, and many theorists have taken up anew the (...)
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  36.  41
    Compatibilism Defended.Jan F. Narveson - 1977 - Philosophical Studies 32 (July):83-7.
  37.  94
    Liberty, Property, and Welfare Rights: Brettschneider’s Argument.Jan Narveson - 2013 - Libertarian Papers 5:194-215.
    Brettschneider argues that the granting of property rights to all entails a right of exclusion by acquirer/owners against all others, that this exclusionary right entails a loss on their part, and that to make up for this, property owners owe any nonowners welfare rights. Against this, I argue that exclusion is not in fact a cost. Everyone is to have liberty rights, which are negative: what people are excluded from is the liberty to attack and despoil others. Everyone, whether an (...)
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  38. Maxificing: Life on a Budget; or, If You Would Maximize, Then Satisfice!Jan Narveson - 2004 - In Michael Byron (ed.), Satisficing and Maximizing: Moral Theorists on Practical Reason. Cambridge University Press. pp. 59--70.
  39.  33
    Reiman on Labor, Value, and the Difference Principle.Jan Narveson - 2014 - The Journal of Ethics 18 (1):47-74.
    In As Free and as Just as Possible: The Theory of Marxian Liberalism, Jeffrey Reiman proposes to develop a theory of “Marxian Liberalism.” ‘Liberalism’ here is defined by the principle that “sane adult human beings should be free in the sense of free from coercion that would block their ability to act on the choices they make.” While the idea of coercion could use some glossing, it is not obvious that poverty, unemployment, racism, and sexism are as such coercive. In (...)
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  40. Have We A Right to Non-Discrimination?Jan Narveson - 1987 - In D. Poff & W. Waluchow (eds.), Business Ethics in Canada. Toronto, ON, Canada: pp. 183-199.
     
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  41.  10
    Present Payments, Past Wrongs: Correcting Loose Talk About Nozick and Rectification.Jan Narveson - 2009 - Libertarian Papers 1:1.
    It is widely thought that Robert Nozick’s views on rectification of past injustices are of critical importance to his theory of distributive justice, even perhaps justifying wholesale redistributive taxes in the present because of the undoubted injustices that have pervaded much past history. This essay undertakes to correct this impression—not mostly by disagreeing with Nozick’s claims, but nevertheless proceeding on basic libertarian theory. Of enormous importance is the role of putative innocents, who are defrauded by miscreants carefully covering their tracks (...)
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  42.  40
    Ethics. William Frankena.Jan Narveson - 1967 - Philosophy of Science 34 (1):74-74.
  43.  41
    For and Against the State: New Philosophical Readings.John T. Sanders & Jan Narveson (eds.) - 1996 - Rowman & Littlefield.
    This collection addresses the central issue of political philosophy or, in a couple of cases, issues very close to the heart of that question: Is government justified? This ancient question has never been more alive than at the present time, in the midst of continuing political and social upheaval in virtually every part of the world. Only two of the pieces collected here have been published previously. All the other contributions were, at the time of the inception of the volume, (...)
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  44.  65
    Egalitarianism: Partial, Counterproductive, and Baseless.Jan Narveson - 1997 - Ratio 10 (3):280–295.
    Egalitarians hold that some good things should, in principle, be distributed equally among all people. Which good things? Why just those and not others? Why are they to be equalized only among humans and not, say, between humans and cats? And why is the equalization to be confined within the borders of the author's State, rather than practiced over the whole human race (at least)? Those are all matters for the particular egalitarian to explain, as best he can. None, I (...)
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  45.  80
    The Relevance of Decision Theory to Ethical Theory.Jan Narveson - 2010 - Ethical Theory and Moral Practice 13 (5):497-520.
    Morality for the purposes of this paper consists of sets of rules or principles intended for the general regulation of conduct for all. Intuitionist accounts of morality are rejected as making reasoned analysis of morals impossible. In many interactions, there is partial conflict and partial cooperation. From the general social point of view, the rational thing to propose is that we steer clear of conflict and promote cooperation. This is what it is rational to propose to reinforce, and to assist (...)
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  46.  52
    Terrorism and Pacifism: Why We Should Condemn Both.Jan Narveson - 2003 - International Journal of Applied Philosophy 17 (2):157-172.
    Pacifism and terrorism are at opposite ends of one spectrum: pacifists have too many friends; terrorists have too many enemies. The indiscriminacy robs both of any credibility. Both fail to distinguish between aggressors and their victims. Discussion of terrorism, however, is complicated by insufficient attention to the distinction between noncombatants and innocents. Just War theory relies heavily on that distinction, providing protections to noncombatants as such, without going into the further question of innocence. Terrorism thus violates the restrictions on justice (...)
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  47.  34
    Book Reviews Tomasi , John . Free Market Fairness . Princeton, NJ: Princeton University Press, 2012. Pp. Xxvii+348. $35.00 (Cloth).Jan Narveson - 2012 - Ethics 123 (1):188-192.
  48.  87
    Is Pacifism Consistent?Jan Narveson - 1968 - Ethics 78 (2):148-150.
  49. The Case for Free Market Environmentalism.Jan Narveson - 1995 - Journal of Agricultural and Environmental Ethics 8 (2):145-156.
    Environmental Ethics is the ethics of how we humans are to relate to each other about the environment we live in. The best way to adjust inevitable differences among us in this respect is by private property. Each person takes the best care of what he owns, and ownership entails the free market, which enables people to make mutually advantageous trades with those who might use it even better. Public regulation, by contrast, becomes management in the interests of the regulators, (...)
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  50.  96
    The Desert-Island Problem.Jan Narveson - 1963 - Analysis 23 (3):63 - 67.
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