Results for 'Kings and rulers Duties'

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  1. The Education of a Christian Prince.Desiderius Erasmus - 1997 - Cambridge University Press.
    The Education of a Christian Prince is a new student edition of Erasmus's crucial treatise on political theory. It contains a new, excerpted translation from his Panegyric, making it possible for the first time to compare two works which Erasmus himself regarded as closely related. The Education of a Christian Prince was published in 1516 and dedicated to Prince Charles, the future Emperor Charles V, and is one of the most influential books of the 'advice-to-princes' published in the Renaissance era. (...)
     
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  2. Machiavelli's Prince and its Forerunners.Allan H. Gilbert - 1938 - New York: Barnes & Noble.
  3. On Kingship, to the King of Cyprus. Thomas - 1949 - Hyperion Press.
  4. Politics Drawn From the Very Words of Holy Scripture.Jacques Bénigne Bossuet - 1990 - Cambridge University Press.
    This is the first ever English rendition of the classic statement of divine right absolutism, published in 1707. Jacques-Benigne Bossuet argues in the Politics that a general society of the entire human race, governed by Christian charity, has given way (after the Fall) to the necessity of politcs, law, and absolute hereditary monarchy. That monarchy - seen as natural, universal and divinely ordained (beginning with David and Solomon) is defended in the first half of the book. The last part, added (...)
     
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  5. The Instruction of a Christian Prince.Desiderius Erasmus - unknown - Londonpeace Book Company.
     
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  6. A Work Touching the Good Ordering of a Common Weal.Joannes Ferrarius Montanus - 1559 - New York: Johnson Reprint.
     
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  7. Vindiciae Contra Tyrannos, or, Concerning the Legitimate Power of a Prince Over the People, and of the People Over a Prince.Hubert Languet - 1994 - Cambridge University Press.
    The Vindiciae, contra tyrannos was the most infamous of the monarchomach treatises produced during the French wars of religion, and continued to be revered (or execrated) as a key part of the radical canon for well over a century after its publication. It is one of the first attempts to advance a systematic justification, with interlocking secular and religious arguments, of resistance against legitimately constituted political authority. This edition presents the first complete and accurate English translation of the work, a (...)
     
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  8. Duties of Muslim Rulers as Dictated by the Holy Quran.Fr Buari - 2001 - In Gbola Aderibigbe & Deji Ayegboyin (eds.), Religion and Social Ethics. National Association for the Study of Religions and Education (Nasred). pp. 137.
     
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  9.  25
    Plato on Priests and Kings in Egypt.J. Gwyn Griffiths - 1965 - The Classical Review 15 (02):156-157.
  10. Confining Pogge’s Analysis of Global Poverty to Genuinely Negative Duties.Steven Daskal - 2013 - Ethical Theory and Moral Practice 16 (2):369-391.
    Thomas Pogge has argued that typical citizens of affluent nations participate in an unjust global order that harms the global poor. This supports his conclusion that there are widespread negative institutional duties to reform the global order. I defend Pogge’s negative duty approach, but argue that his formulation of these duties is ambiguous between two possible readings, only one of which is properly confined to genuinely negative duties. I argue that this ambiguity leads him to shift illicitly (...)
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  11.  33
    Hellenistic Kings, War, and the Economy.M. M. Austin - 1986 - Classical Quarterly 36 (02):450-.
    y title links together kings, war, and the economy, and the linkage is deliberate. I do not of course wish to suggest that Hellenistic kings did nothing but fight wars, that they were responsible for all the wars in the period, that royal wars were nothing but a form of economic activity, or that the economy of the kings was dependent purely on the fruits of military success, though there would be an element of truth in all (...)
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  12.  6
    Hellenistic Kings, War, and the Economy.M. Austin - 1986 - Classical Quarterly 36 (2):450-466.
    y title links together kings, war, and the economy, and the linkage is deliberate. I do not of course wish to suggest that Hellenistic kings did nothing but fight wars, that they were responsible for all the wars in the period, that royal wars were nothing but a form of economic activity, or that the economy of the kings was dependent purely on the fruits of military success, though there would be an element of truth in all (...)
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  13.  1
    Grotius and the Marginalization of Cosmopolitan Duties.Luke Glanville - 2019 - Grotiana 40 (1):102-122.
    This article expounds the role played by Hugo Grotius in marginalizing positive duties for the protection of vulnerable people beyond the sovereign state. In the sixteenth century, theorists writing within a range of traditions had posited solemn and demanding duties to assist and rescue vulnerable subjects of other rulers from tyranny and persecution. In the early seventeenth century, Grotius explicitly subordinated such duties to the duty to seek the preservation and advantage of one’s own state. He (...)
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  14. Mysticism and Kingship in China the Heart of Chinese Wisdom.Julia Ching - 1997
     
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  15. Western Republicanism and the Oriental Prince.Patricia Springborg - 1992 - Polity Press.
     
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  16.  7
    Humanistische Politik Zwischen Reformation Und Gegenreformation: Der Fürstenspiegel des Jakob Omphalius.Ingmar Ahl - 2004 - Steiner.
    Eines der weitgehend unbestellten Felder der Geschichtswissenschaften stellt die reiche Furstenspiegelliteratur des Alten Reiches dar.
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  17. Sefer Torat Ben Noaḥ: ʻal Seder Ha-Rambam Hilkhot Melakhim P. 8 U-F. 9, Yo. L. Mi-Ket. Y. Ha-Meḥaber ; Sefer Yad Efrayim: ʻal Tsaṿaʼat R. Y. He-Ḥasid, Yo. L. Be-Mahadurah Shelishit Metuḳenet. [REVIEW]Efrayim Billiṭtser - 2005 - Efrayim Bilitser.
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  18. Sefer Torat Ben Noaḥ: ʻal Seder Ha-Rambam Hilkhot Melakhim P.Efrayim Billiṭtser - 2005 - Efrayim Bilitser.
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  19. Le Deuil du Pouvoir: Essais Sur L'Abdication.Alain Boureau & Corinne Péneau (eds.) - 2013 - Les Belles Lettres.
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  20. Rule Forever: Featuring Niccolo Machiavelli's the Prince and the First Decade of Tito Livy.C. I. Chukwu - 1993 - Chiecs Publishers.
     
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  21. De Natura Legis Naturae.John Fortescue - 1869 - Garland.
     
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  22. The Good Political Ruler According to St. Thomas Aquinas.Gerald J. Lynam - 1953 - Washington: Catholic University of America Press.
  23. Qobusnoma.Kaykāvūs ibn Iskandar ibn Qābūs & ʻUnṣur al-Maʻālī - 2007 - Sunnatullo.
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  24. Sŏnghak Chibyo.I. Yi - 2008 - Tongsŏ Munhwasa.
    Sŏnghak chibyo -- Kyŏngmong yogyŏl -- Si wa pu.
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  25. Sŏnghak Chibyo: Sŏngin I Katchʻuŏya Hal Paeum Ŭi Modŭn Kŏt.I. Yi - 2007 - Chʻŏngŏram Midiŏ.
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  26. Traktat W Czterech Częściach o Naturze Praw I Dóbr Królewskich Oraz o Naprawie Królestwa I o Kierowaniu Państwem.Stanisław Zaborowski - 2005 - "Arcana".
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  27.  7
    Pirates, Kings and Reasons to Act: Moral Motivation and the Role of Sanctions in Locke's Moral Theory.Patricia Sheridan - 2007 - Canadian Journal of Philosophy 37 (1):35-48.
    Locke's moral theory consists of two explicit and distinct elements — a broadly rationalist theory of natural law and a hedonistic conception of moral good. The rationalist account, which we find most prominently in his early Essays on the Law of Nature, is generally taken to consist in three things. First, Locke holds that our moral rules are founded on universal, divine natural laws. Second, such moral laws are taken to be discoverable by reason. Third, by dint of their divine (...)
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  28.  53
    Pirates, Kings and Reasons to Act: Moral Motivation and the Role of Sanctions in Locke's Moral Theory.Patricia Sheridan - 2007 - Canadian Journal of Philosophy 37 (1):35-48.
    Locke's moral theory consists of two explicit and distinct elements — a broadly rationalist theory of natural law and a hedonistic conception of moral good. The rationalist account, which we find most prominently in his early Essays on the Law of Nature, is generally taken to consist in three things. First, Locke holds that our moral rules are founded on universal, divine natural laws. Second, such moral laws are taken to be discoverable by reason. Third, by dint of their divine (...)
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  29.  10
    Athens and the Hellenistic Kings (338–261 B.C.): The Language of the Decrees1.Ioanna Kralli - 2000 - Classical Quarterly 50 (01):113-.
    It has been a widespread belief among historians of antiquity that Athens’ importance on the political scene declined rapidly after 338, and especially after 322; Athens, so it is assumed, succumbed to the will of Alexander and, later on, of his Diadochoi. Of course, it cannot be denied that Athens found itself in a very precarious and sometimes impossible position. Yet the attitudes of Athens towards one king or the other, as well as its status, vary considerably until 261, the (...)
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  30. Athens and the Hellenistic Kings : The Language of the Decrees.Ioanna Kralli - 2000 - Classical Quarterly 50 (1):113-132.
    It has been a widespread belief among historians of antiquity that Athens’ importance on the political scene declined rapidly after 338, and especially after 322; Athens, so it is assumed, succumbed to the will of Alexander and, later on, of his Diadochoi. Of course, it cannot be denied that Athens found itself in a very precarious and sometimes impossible position. Yet the attitudes of Athens towards one king or the other, as well as its status, vary considerably until 261, the (...)
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  31.  66
    The Paradox of Duties to Oneself.Daniel Muñoz - forthcoming - Australasian Journal of Philosophy:1-12.
    Philosophers have long argued that duties to oneself are paradoxical, as they seem to entail an incoherent power to release oneself from obligations. I argue that self-release is possible, both as a matter of deontic logic and of metaethics.
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  32.  36
    Positive Duties, Kant’s Universalizability Tests, and Contradictions.Samuel J. M. Kahn - forthcoming - Southwest Philosophy Review.
    In this paper I am going to raise a problem for recent attempts to derive positive duties from Kant’s universalizability tests. In particular, I argue that these recent attempts are subject to reductio and that the most obvious way of patching them renders them impracticable. I begin by explaining the motivation for these attempts. Then I describe how they work and begin my attack. I conclude by considering some patches.
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  33. All Things Considered Duties to Believe.Anthony Robert Booth - 2012 - Synthese 187 (2):509-517.
    To be a doxastic deontologist is to claim that there is such a thing as an ethics of belief (or of our doxastic attitudes in general). In other words, that we are subject to certain duties with respect to our doxastic attitudes, the non-compliance with which makes us blameworthy and that we should understand doxastic justification in terms of these duties. In this paper, I argue that these duties are our all things considered duties, and not (...)
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  34. Joint Duties and Global Moral Obligations.Anne Schwenkenbecher - 2013 - Ratio 26 (3):310-328.
    In recent decades, concepts of group agency and the morality of groups have increasingly been discussed by philosophers. Notions of collective or joint duties have been invoked especially in the debates on global justice, world poverty and climate change. This paper enquires into the possibility and potential nature of moral duties individuals in unstructured groups may hold together. It distinguishes between group agents and groups of people which – while not constituting a collective agent – are nonetheless capable (...)
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  35. Philosophy and the Scientific Image of Man.Wilfrid S. Sellars - 1962 - In Robert Colodny (ed.), Science, Perception, and Reality. Humanities Press/Ridgeview. pp. 35-78.
    The aim of philosophy, abstractly formulated, is to understand how things in the broadest possible sense of the term hang together in the broadest possible sense of the term. Under 'things in the broadest possible sense' I include such radically different items as not only 'cabbages and kings', but numbers and duties, possibilities and finger snaps, aesthetic experience and death. To achieve success in philosophy would be, to use a contemporary turn of phrase, to 'know one's way around' (...)
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  36. Joint Moral Duties.Anne Schwenkenbecher - 2014 - Midwest Studies in Philosophy 38 (1):58-74.
    There are countless circumstances under which random individuals COULD act together to prevent something morally bad from happening or to remedy a morally bad situation. But when OUGHT individuals to act together in order to bring about a morally important outcome? Building on Philip Pettit’s and David Schweikard’s account of joint action, I will put forward the notion of joint duties: duties to perform an action together that individuals in so-called random or unstructured groups can jointly hold. I (...)
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  37. Associative Duties and the Ethics of Killing in War.Seth Lazar - 2013 - Journal of Practical Ethics 1 (1):3-48.
    this paper advances a novel account of part of what justifies killing in war, grounded in the duties we owe to our loved ones to protect them from the severe harms with which war threatens them. It discusses the foundations of associative duties, then identifies the sorts of relationships, and the specific duties that they ground, which can be relevant to the ethics of war. It explains how those associa- tive duties can justify killing in theory—in (...)
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  38. Could Ross’s Pluralist Deontology Solve the Conflicting Duties Problem?Cecilia Tohaneanu - forthcoming - Revue Roumaine de Philosophie 59.
    No matter how it is viewed, as a plausible version of anti-utilitarianism or of non-consequentialist, or even as a plausible version of deontology, the theory of prima facie duties certainly makes W. D. Ross one of the most important moral philosopher of the twentieth-century. By outlining his pluralistic deontology, this paper attempts to argue for a positive answer to the question of whether Ross’s theory can offer a solution to the issue of conflicting duties. If such a solution (...)
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  39.  85
    On Satisfying Duties to Assist.Christian Barry & Holly Lawford-Smith - 2019 - In Hilary Greaves & Theron Pummer (eds.), Effective Altruism: Philosophical Issues. Oxford: Oxford University Press.
    In this paper, we take up the question of whether there comes a point at which one is no longer morally obliged to do further good, even at very low cost to oneself. More specifically, they ask: under precisely what conditions is it plausible to say that that “point” has been reached? A crude account might focus only on, say, the amount of good the agent has already done, but a moment’s reflection shows that this is indeed too crude. We (...)
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  40. Debate: Do Associative Duties Really Not Matter?Seth Lazar - 2009 - Journal of Political Philosophy 17 (1):90-101.
    Associative duties are non-contractual duties owed in virtue of a valuable relationship. They hold between lovers, family members, friends, and perhaps compatriots. General duties, by contrast, are owed to people simply in virtue of their humanity: they are grounded in each person’s great and equal moral worth. In this paper, I ask what should be done when we can perform either an associative duty or a general duty, but not both.
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  41. Imperfect Duties, Group Obligations, and Beneficence.S. Andrew Schroeder - 2014 - Journal of Moral Philosophy 11 (5):557-584.
    There is virtually no philosophical consensus on what, exactly, imperfect duties are. In this paper, I lay out three criteria which I argue any adequate account of imperfect duties should satisfy. Using beneficence as a leading example, I suggest that existing accounts of imperfect duties will have trouble meeting those criteria. I then propose a new approach: thinking of imperfect duties as duties held by groups, rather than individuals. I show, again using the example of (...)
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  42. Antinatalism, Asymmetry, and an Ethic of Prima Facie Duties.Gerald Harrison - 2012 - South African Journal of Philosophy 31 (1):94-103.
    Benatar’s central argument for antinatalism develops an asymmetry between the pain and pleasure in a potential life. I am going to present an alternative route to the antinatalist conclusion. I argue that duties require victims and that as a result there is no duty to create the pleasures contained within a prospective life but a duty not to create any of its sufferings. My argument can supplement Benatar’s, but it also enjoys some advantages: it achieves a better fit with (...)
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  43. The Justification of Associative Duties.Seth Lazar - 2014 - Journal of Moral Philosophy 11 (4):28-55.
    People often think that their special relationships with family, friends, comrades and compatriots, can ground moral reasons. Among these reasons, they understand some to be duties – pro tanto requirements that have genuine weight when they conflict with other considerations. In this paper I ask: what is the underlying moral structure of associative duties? I first consider and reject the orthodox Teleological Welfarist account, which first observes that special relationships are fundamental for human well-being, then claims that we (...)
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  44. The Claims and Duties of Socioeconomic Human Rights.Stephanie Collins - 2016 - Philosophical Quarterly 66 (265):701-722.
    A standard objection to socioeconomic human rights is that they are not claimable as human rights: their correlative duties are not owed to each human, independently of specific institutional arrangements, in an enforceable manner. I consider recent responses to this ‘claimability objection,’ and argue that none succeeds. There are no human rights to socioeconomic goods. But all is not lost: there are, I suggest, human rights to ‘socioeconomic consideration’. I propose a detailed structure for these rights and their correlative (...)
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  45.  80
    Imperfect Epistemic Duties and the Justificational Fecundity of Evidence.Scott Stapleford - 2013 - Synthese 190 (18):4065-4075.
    Mark Nelson argues that we have no positive epistemic duties. His case rests on the evidential inexhaustibility of sensory and propositional evidence—what he calls their ‘infinite justificational fecundity’. It is argued here that Nelson’s reflections on the richness of sensory and propositional evidence do make it doubtful that we ever have an epistemic duty to add any particular beliefs to our belief set, but that they fail to establish that we have no positive epistemic duties whatsoever. A theory (...)
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  46. The Transfer of Duties: From Individuals to States and Back Again.Stephanie Collins & Holly Lawford-Smith - 2016 - In Michael Brady & Miranda Fricker (eds.), The Epistemic Life of Groups. Oxford University Press. pp. 150-172.
    Individuals sometimes pass their duties on to collectives, which is one way in which collectives can come to have duties. The collective discharges its duties by acting through its members, which involves distributing duties back out to individuals. Individuals put duties in and get (transformed) duties out. In this paper we consider whether (and if so, to what extent) this general account can make sense of states' duties. Do some of the duties (...)
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  47. Positive Duties, Maxim Realism and the Deliberative Field.Samuel Kahn - 2017 - Philosophical Inquiry 41 (4):2-34.
    My goal in this paper is to show that it is not the case that positive duties can be derived from Kant’s so-called universalizability tests. I begin by explaining in detail what I mean by this and distinguishing it from a few things that I am not doing in this paper. After that, I confront the idea of a maxim contradictory, a concept that is advanced by many com- mentators in the attempt to derive positive duties from the (...)
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  48. A Reconsideration of Indirect Duties Regarding Non-Human Organisms.Toby Svoboda - 2014 - Ethical Theory and Moral Practice 17 (2):311-323.
    According to indirect duty views, human beings lack direct moral duties to non-human organisms, but our direct duties to ourselves and other humans give rise to indirect duties regarding non-humans. On the orthodox interpretation of Kant’s account of indirect duties, one should abstain from treating organisms in ways that render one more likely to violate direct duties to humans. This indirect duty view is subject to several damaging objections, such as that it misidentifies the moral (...)
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  49. The Identity-Enactment Account of Associative Duties.Saba Bazargan-Forward - 2019 - Philosophical Studies 176 (9):2351-2370.
    Associative duties are agent-centered duties to give defeasible moral priority to our special ties. Our strongest associative duties are to close friends and family. According to reductionists, our associative duties are just special duties—i.e., duties arising from what I have done to others, or what others have done to me. These include duties to abide by promises and contracts, compensate our benefactors in ways expressing gratitude, and aid those whom we have made especially (...)
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  50. The Source and Robustness of Duties of Friendship.Robbie Arrell - 2014 - International Journal of Philosophical Studies 22 (2):166-183.
    Certain relationships generate associative duties that exhibit robustness across change. It seems insufficient for friendship, for example, if I am only disposed to fulfil duties of friendship towards you as things stand here and now. However, robustness is not required across all variations. Were you to become monstrously cruel towards me, we might expect that my duties of friendship towards you would not be robust across that kind of change. The question then is this: is there any (...)
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