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Richard J. Arneson [123]Richard Arneson [47]Richard James Arneson [1]Richardj Arneson [1]
  1. Equality and Equal Opportunity for Welfare.Richard J. Arneson - 1989 - Philosophical Studies 56 (1):77 - 93.
  2. Luck Egalitarianism and Prioritarianism.Richard J. Arneson - 2000 - Ethics 110 (2):339-349.
    In her recent, provocative essay “What Is the Point of Equality?”, Elizabeth Anderson argues against a common ideal of egalitarian justice that she calls “ luck egalitarianism” and in favor of an approach she calls “democratic equality.”1 According to the luck egalitarian, the aim of justice as equality is to eliminate so far as is possible the impact on people’s lives of bad luck that falls on them through no fault or choice of their own. In the ideal luck egalitarian (...)
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  3. Human Flourishing Versus Desire Satisfaction: RICHARD J. ARNESON.Richard J. Arneson - 1999 - Social Philosophy and Policy 16 (1):113-142.
    What is the good for human persons? If I am trying to lead the best possible life I could lead, not the morally best life, but the life that is best for me, what exactly am I seeking? This phrasing of the question I will be pursuing may sound tendentious, so some explanation is needed. What is good for one person, we ordinarily suppose, can conflict with what is good for other persons and with what is required by morality. A (...)
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  4. The Principle of Fairness and Free-Rider Problems.Richard J. Arneson - 1982 - Ethics 92 (4):616-633.
    This article references the following linked citations. If you are trying to access articles from an off-campus location, you may be required to first logon via your library web site to access JSTOR. Please visit your library's website or contact a librarian to learn about options for remote access to JSTOR.
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  5. Luck Egalitarianism Interpretated and Defended.Richard J. Arneson - 2004 - Philosophical Topics 32 (1/2):1-20.
    In recent years some moral philosophers and political theorists, who have come to be called “luck egalitarians,” have urged that the essence of social justice is the moral imperative to improve the condition of people who suffer from simple bad luck. Prominent theorists who have attracted the luck egalitarian label include Ronald Dworkin, G. A. Cohen, and John Roemer.1 Larry Temkin should also be included in this group, as should Thomas Nagel at the time that he wrote Equality and Partiality.2 (...)
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  6. Joel Feinberg and the Justification of Hard Paternalism.Richard J. Arneson - 2005 - Legal Theory 11 (3):259-284.
    Joel Feinberg was a brilliant philosopher whose work in social and moral philosophy is a legacy of excellent, even stunning achievement. Perhaps his most memorable achievement is his four-volume treatise on The Moral Limits of the Criminal Law, and perhaps the most striking jewel in this crowning achievement is his passionate and deeply insightful treatment of paternalism.1 Feinberg opposes Legal Paternalism, the doctrine that “it is always a good reason in support of a [criminal law] prohibition that it is necessary (...)
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  7. Liberalism, Distributive Subjectivism, and Equal Opportunity for Welfare.Richard J. Arneson - 1990 - Philosophy and Public Affairs 19 (2):158-194.
  8. Against Rawlsian Equality of Opportunity.Richard J. Arneson - 1999 - Philosophical Studies 93 (1):77-112.
  9. Mill Versus Paternalism.Richard J. Arneson - 1980 - Ethics 90 (4):470-489.
  10. Perfectionism and Politics.Richard J. Arneson - 2000 - Ethics 111 (1):37-63.
    Philosophers perennially debate the nature of the good for humans. Is it subjective or objective? That is to say, do the things that are intrinsically good for an agent, good for their own sakes and apart from further consequences, acquire this status only in virtue of how she happens to regard them? Or are there things that are good in themselves for an individual independently of her desires and attitudes toward them? The issue sounds recondite, but has been thought to (...)
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  11. Luck Egalitarianism–A Primer.Richard J. Arneson - 2011 - In Carl Knight & Zofia Stemplowska (eds.), Responsibility and Distributive Justice. Oxford University Press. pp. 24--50.
    This essay surveys varieties of the luck egalitarian project in an exploratory spirit, seeking to identify lines of thought that are worth developing further and that might ultimately prove morally acceptable. I do not attend directly to the critics and assess their concerns; I have done that in other essays. 7 I do seek to identify some large fault lines, divisions in ways of approaching the task of constructing a theory of justice or of conceiving its substance. These are controversial (...)
     
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  12.  30
    Contemporary Political Philosophy: An Introduction.Richard J. Arneson - 1994 - Ethics 104 (2):388-392.
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  13.  78
    Meaningful Work and Market Socialism.Richard J. Arneson - 1987 - Ethics 97 (3):517-545.
  14. Egalitarianism.Richard Arneson - 2008 - Stanford Encyclopedia of Philosophy.
  15. Liberal Neutrality on the Good: An Autopsy.Richard Arneson - manuscript
    Should government be neutral "on the question of the good life, or of what gives value to life"?1 Some political theorists propose that governmental neutrality is a core commitment of any liberalism worth the name and a requirement of justice. For them, neutrality is the appropriate generalization of the ideal of religious tolerance. The state should be neutral in matters of religion, and neutral also in all controversies concerning the nature of the good or the ways in which it is (...)
     
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  16. What, If Anything, Renders All Humans Morally Equal?Richard J. Arneson - 1999 - In . Blackwell. pp. 103-128.
    All humans have an equal basic moral status. They possess the same fundamental rights, and the comparable interests of each person should count the same in calculations that determine social policy. Neither supposed racial differences, nor skin color, sex, sexual orientation, ethnicity, intelligence, nor any other differences among humans negate their fundamental equal worth and dignity. These platitudes are virtually universally affirmed. A white supremacist racist or an admirer of Adolf Hitler who denies them is rightly regarded as beyond the (...)
     
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  17. Defending the Purely Instrumental Account of Democratic Legitimacy.Richard J. Arneson - 2003 - Journal of Political Philosophy 11 (1):122–132.
  18. Desert and Equality.Richard J. Arneson - 2006 - In Nils Holtug & Kasper Lippert-Rasmussen (eds.), Egalitarianism: New Essays on the Nature and Value of Equality. Clarendon Press. pp. 262--293.
  19. Egalitarianism and Responsibility.Richard J. Arneson - 1999 - The Journal of Ethics 3 (3):225-247.
    This essay examines several possible rationales for the egalitarian judgment that justice requires better-off individuals to help those who are worse off even in the absence of social interaction. These rationales include equality (everyone should enjoy the same level of benefits), moral meritocracy (each should get benefits according to her responsibility or deservingness), the threshold of sufficiency (each should be assured a minimally decent quality of life), prioritarianism (a function of benefits to individuals should be maximized that gives priority to (...)
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  20. Good, Period.Richard J. Arneson - 2010 - Analysis 70 (4):731-744.
    (No abstract is available for this citation).
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  21.  59
    Extreme Cosmopolitanisms Defended.Richard J. Arneson - 2016 - Critical Review of International Social and Political Philosophy 19 (5):555-573.
  22. What is Wrongful Discrimination?Richard Arneson - manuscript
    Motivation to Permissibility 780 III. The Deception Accounts of Wrongful Discrimination 783 IV. Discrimination from Animus and Prejudice 787 V. An Objection 789 VI. Innocent Discrimination 790 VII. Disparate Impact 793 VIII. Suspect Classifications 795..
     
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  23. Moral Limits on the Demands of Beneficence?Richard Arneson - manuscript
    If you came upon a small child drowning in a pond, you ought to save the child even at considerable cost and risk to yourself. In 1972 Peter Singer observed that inhabitants of affluent industrialized societies stand in exactly the same relationship to the millions of poor inhabitants of poor undeveloped societies that you would stand to the small child drowning in the example just given. Given that you ought to help the drowning child, by parity of reasoning we ought (...)
     
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  24. Welfare Should Be the Currency of Justice.Richard J. Arneson - 2000 - Canadian Journal of Philosophy 30 (4):497-524.
    Some theories of justice hold that individuals placed in fortunate circumstances through no merit or choice of their own are morally obligated to aid individuals placed in unfortunate circumstances through no fault or choice of their own. In these theories what are usually regarded as obligations of benevolence are reinterpreted as strict obligations of justice. A closely related view is that the institutions of a society should be arranged in a way that gives priority to helping people placed in unfortunate (...)
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  25.  31
    Exploitation, Domination, Competitive Markets, and Unfair Division.Richard Arneson - 2016 - Southern Journal of Philosophy 54 (S1):9-30.
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  26. Egalitarianism and the Undeserving Poor.Richard J. Arneson - 1997 - Journal of Political Philosophy 5 (4):327–350.
    Recently in the U.S. a near-consensus has formed around the idea that it would be desirable to "end welfare as we know it," in the words of President Bill Clinton.1 In this context, the term "welfare" does not refer to the entire panoply of welfare state provision including government sponsored old age pensions, government provided medical care for the elderly, unemployment benefits for workers who have lost their jobs without being fired for cause, or aid to the disabled. "Welfare" in (...)
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  27.  39
    Mill Versus Paternalism.Richard J. Arneson - 1979 - Philosophy Research Archives 5:89-119.
    This paper attempts a defense of John Stuart Mill’s absolute ban against paternalistic restrictions on liberty. Mill’s principle looks more credible once we recognize that some instances of what are thought to be justified instances of paternalism are not instances of paternalism at all—e.g. anti-duelling laws. An interpretation of Mill’s argument is advanced which stresses his commitment to autonomy and his suggestion that exactly the same reasons which favor absolute freedom of speech also favor an absolute prohibition of paternalism. Alternative (...)
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  28.  80
    Primary Goods Reconsidered.Richard J. Arneson - 1990 - Noûs 24 (3):429-454.
  29. Autonomy and Preference Formation.Richard Arneson - 1994 - In Joel Feinberg, Jules L. Coleman & Allen E. Buchanan (eds.), In Harm's Way: Essays in Honor of Joel Feinberg. Cambridge University Press. pp. 42--75.
     
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  30. Self-Ownership and World Ownership: Against Left-Libertarianism: Richard J. Arneson.Richard J. Arneson - 2010 - Social Philosophy and Policy 27 (1):168-194.
    Left-libertarianism is a version of Lockean libertarianism that combines the idea that each person is the full rightful owner of herself and the idea that each person should have the right to own a roughly equal amount of the world's resources. This essay argues against left-libertarianism. The specific target is an interesting form of left-libertarianism proposed by Michael Otsuka that is especially stringent in its equal world ownership claim. One criticism advanced is that there is more tension than Otsuka acknowledges (...)
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  31. What's Wrong with Exploitation?Richard J. Arneson - 1981 - Ethics 91 (2):202-227.
  32. Justice is Not Equality.Richard J. Arneson - 2008 - Ratio 21 (4):371-391.
    This essay disputes G. A. Cohen's claim that John Rawls's argument for the difference principle involves an argument from moral arbitrariness to equality and then an illicit move away from equality. Moreover, the claim that an argument from moral arbitrariness establishes equality as the essential distributive justice ideal is found wanting.
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  33.  11
    Contingency, Irony, and Solidarity.Richard J. Arneson - 1992 - Philosophical Review 101 (2):475.
  34.  74
    Exploitation and Outcome.Richard Arneson - 2013 - Politics, Philosophy and Economics 12 (4):392-412.
    Exploitation is interacting with another in a way that takes unfair advantage of that person. Exploitation is thought to be morally wrong even when it would bring about the best attainable outcome, hence conflicts with the consequentialist morality that holds one ought always to do whatever would bring about the best outcome. This essay aims to reconcile norms against exploitation and act consequentialism. A puzzle about exploitation is raised and resolved.
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  35. Equality of Opportunity.Richard Arneson - 2008 - Stanford Encyclopedia of Philosophy.
  36. The Smart Theory of Moral Responsibility and Desert.Richard Arneson - 2003 - In Serena Olsaretti (ed.), Desert and Justice. Clarendon Press.
     
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  37. Distributive Justice and Basic Capability Equality: 'Good Enough' is Not Good Enough.Richard J. Arneson - unknown
    Amartya Sen is a renowned economist who has also made important contributions to philosophical thinking about distributive justice. These contributions tend to take the form of criticism of inadequate positions and insistence on making distinctions that will promote clear thinking about the topic. Sen is not shy about making substantive normative claims, but thus far he has avoided commitment to a theory of justice, in the sense of a set of principles that specifies what facts are relevant for policy choice (...)
     
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  38. Shame, Stigma, and Disgust in the Decent Society.Richard J. Arneson - 2007 - The Journal of Ethics 11 (1):31-63.
    Would a just society or government absolutely refrain from shaming or humiliating any of its members? "No," says this essay. It describes morally acceptable uses of shame, stigma and disgust as tools of social control in a decent (just) society. These uses involve criminal law, tort law, and informal social norms. The standard of moral acceptability proposed for determining the line is a version of perfectionistic prioritarian consequenstialism. From this standpoint, criticism is developed against Martha Nussbaum's view that to respect (...)
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  39. The Supposed Right to a Democratic Say.Richard J. Arneson - unknown
    Democratic instrumentalism is the combination of two ideas. One is instrumentalism regarding political arrangements: the form of government that ought to be instituted and sustained in a political society is the one the consequences of whose operation would be better than those of any feasible alternative. The second idea is the claim that under modern conditions democratic political institutions would be best according to the instrumentalist norm and ought to be established. “Democratic instrumentalism” is not a catchy political slogan apt (...)
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  40. Egalitarian Justice Versus the Right to Privacy?: RICHARD J. ARNESON.Richard J. Arneson - 2000 - Social Philosophy and Policy 17 (2):91-119.
    In their celebrated essay “The Right to Privacy,” legal scholars Samuel Warren and Louis Brandeis identified as the generic privacy value “the right to be let alone.” This same phrase occurs in Justice Brandeis's dissent in Olmstead v. U.S.. This characterization of privacy has been found objectionable by philosophers acting as conceptual police. For example, moral philosopher William Parent asserts that one can wrongfully fail to let another person alone in all sorts of ways—such as assault—that intuitively do not qualify (...)
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  41. Paternalism, Utility, and Fairness.Richard J. Arneson - 1989 - Revue Internationale de Philosophie 43 (3):409.
  42. Do Patriotic Ties Limit Global Justice Duties?Richard J. Arneson - 2005 - The Journal of Ethics 9 (1-2):127-150.
    Some theorists who accept the existence of global justice duties to alleviate the condition of distant needy strangers hold that these duties are significantly constrained by special ties to fellow countrymen. The patriotic priority thesis holds that morality requires the members of each nation-state to give priority to helping needy fellow compatriots over more needy distant strangers. Three arguments for constraint and patriotic priority are examined in this essay: an argument from fair play, one from coercion, another from coercion and (...)
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  43. Rawls, Responsibility, and Distributive Justice.Richard Arneson - manuscript
    The theory of justice pioneered by John Rawls explores a simple idea--that the concern of distributive justice is to compensate individuals for misfortune. Some people are blessed with good luck, some are cursed with bad luck, and it is the responsibility of society--all of us regarded collectively--to alter the distribution of goods and evils that arises from the jumble of lotteries that constitutes human life as we know it. Some are lucky to be born wealthy, or into a favorable socializing (...)
     
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  44. Sophisticated Rule Consequentialism: Some Simple Objections.Richard Arneson - 2005 - Philosophical Issues 15 (1):235–251.
    The popularity of rule-consequentialism among philosophers has waxed and waned. Waned, mostly; at least lately. The idea that the morality that ought to claim allegiance is the ideal code of rules whose acceptance by everybody would bring about best consequences became the object of careful analysis about half a century ago, in the writings of J. J. C. Smart, John Rawls, David Lyons, Richard Brandt, Richard Hare, and others.1 They considered utilitarian versions of rule consequentialism but discovered flaws in the (...)
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  45.  51
    Neutrality and Utility.Richard J. Arneson - 1990 - Canadian Journal of Philosophy 20 (2):215 - 240.
    According to the ideal of tolerance, the state is supposed to be neutral or evenhanded in its dealings with religious sects and doctrines. The tolerant state does not pursue policies aimed at favoring one sect over another.
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  46.  90
    Happiness, Justice and Freedom: The Moral and Political Philosophy of John Stuart Mill.Richard Arneson - 1985 - Ethics 95 (4):954-958.
  47. Perfectionism and Neutrality: Essays in Liberal Theory.Bruce Ackerman, Richard J. Arneson, Ronald W. Dworkin, Gerald F. Gaus, Kent Greenawalt, Vinit Haksar, Thomas Hurka, George Klosko, Charles Larmore, Stephen Macedo, Thomas Nagel, John Rawls, Joseph Raz & George Sher - 2003 - Rowman & Littlefield Publishers.
    Editors provide a substantive introduction to the history and theories of perfectionism and neutrality, expertly contextualizing the essays and making the collection accessible.
     
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  48. Against Freedom of Conscience.Richard J. Arneson - unknown
    Is there a moral right to freedom of conscience? Should a legal right to freedom of conscience be established in each country on Earth? This essay argues for negative answers to both questions. The term freedom of conscience might refer to freedom of thought and the freedom of expression that sustains freedom of thought. In this sense we might affirm the right of each person to form individual opinions about the right and the good, about what we owe one another (...)
     
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  49.  69
    Freedom and Desire.Richard J. Arneson - 1985 - Canadian Journal of Philosophy 15 (3):425 - 448.
    Muddles can be instructive. The clarifying confusion to be examined in this paper is Isaiah Berlin's intelligent vacillation on the issue of whether or not the extent of a person's freedom depends on his desires. Is the amount of freedom an agent possesses determined solely by his objective circumstances or is it also partly a function of his subjective tastes and preferences? In clarifying this question I shall suggest that Berlin has trouble answering it because he almost perceives that interpersonal (...)
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  50. Why Justice Requires Transfers to Offset Income and Wealth Inequalities.Richard J. Arneson - 2002 - Social Philosophy and Policy 19 (1):172-200.
    If an array of goods is for sale on a market, one’s wealth, the tradeable resources one owns, determines what one can purchase from this array. One’s income is the increment in wealth one acquires over a given period of time. In any society, we observe some people having more wealth and income, some less. At any given time, in some societies average wealth is greater than in others. Across time, we can observe societies becoming richer or poorer and showing (...)
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