111 found
Order:
Disambiguations
Richard J. Arneson [114]Richard James Arneson [1]
  1. Do Patriotic Ties Limit Global Justice Duties?Richard J. Arneson - 2005 - 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 (...)
    Direct download (5 more)  
     
    Export citation  
     
    Bookmark   4 citations  
  2. Equality and Equal Opportunity for Welfare.Richard J. Arneson - 1989 - Philosophical Studies 56 (1):77 - 93.
  3. 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 (...)
    Direct download (6 more)  
     
    Export citation  
     
    Bookmark   95 citations  
  4. .Richard J. Arneson - 1999 - Blackwell.
    No categories
     
    Export citation  
     
    Bookmark   50 citations  
  5. 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 (...)
    Direct download (8 more)  
     
    Export citation  
     
    Bookmark   43 citations  
  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 (...)
    Direct download (7 more)  
     
    Export citation  
     
    Bookmark   35 citations  
  7. Luck Egalitarianism–A Primer.Richard J. Arneson - 2011 - In Carl Knight & Zofia Stemplowska (eds.), Responsibility and Distributive Justice. Oxford University Press. pp. 24--50.
  8. 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 (...)
    Direct download (5 more)  
     
    Export citation  
     
    Bookmark   27 citations  
  9.  94
    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 (...)
    Direct download (6 more)  
     
    Export citation  
     
    Bookmark   37 citations  
  10. Against Rawlsian Equality of Opportunity.Richard J. Arneson - 1999 - Philosophical Studies 93 (1):77-112.
  11. Good, Period.Richard J. Arneson - 2010 - Analysis 70 (4):731-744.
    (No abstract is available for this citation).
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark   15 citations  
  12. 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 (...)
    Direct download (7 more)  
     
    Export citation  
     
    Bookmark   6 citations  
  13. Defending the Purely Instrumental Account of Democratic Legitimacy.Richard J. Arneson - 2003 - Journal of Political Philosophy 11 (1):122–132.
  14. Liberalism, Distributive Subjectivism, and Equal Opportunity for Welfare.Richard J. Arneson - 1990 - Philosophy and Public Affairs 19 (2):158-194.
  15. 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.
    Direct download (6 more)  
     
    Export citation  
     
    Bookmark   47 citations  
  16. The End of Welfare As We Know It? Scanlon Versus Welfarist Consequentialism.Richard J. Arneson - 2002 - Social Theory and Practice 28 (2):315-336.
    A notable achievement of T.M. Scanlon's What We Owe to Each Other is its sustained critique of welfarist consequentialism. Consequentialism is the doctrine that one morally ought always to do an act, of the alternatives, that brings about a state of affairs that is no less good than any other one could bring about. Welfarism is the view that what makes a state of affairs better or worse is some increasing function of the welfare for persons realized in it. I (...)
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark   7 citations  
  17. 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.
  18. 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 (...)
    Direct download (7 more)  
     
    Export citation  
     
    Bookmark   11 citations  
  19. Shame, Stigma, and Disgust in the Decent Society.Richard J. Arneson - 2007 - 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 (...)
    Direct download (5 more)  
     
    Export citation  
     
    Bookmark   8 citations  
  20. 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 (...)
     
    Export citation  
     
    Bookmark   17 citations  
  21. Mill Versus Paternalism.Richard J. Arneson - 1980 - Ethics 90 (4):470-489.
  22. 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 (...)
     
    Export citation  
     
    Bookmark   11 citations  
  23.  64
    Meaningful Work and Market Socialism.Richard J. Arneson - 1987 - Ethics 97 (3):517-545.
  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 (...)
    Direct download (7 more)  
     
    Export citation  
     
    Bookmark   18 citations  
  25.  10
    Contingency, Irony, and Solidarity.Richard J. Arneson & Richard Rorty - 1992 - Philosophical Review 101 (2):475.
  26. 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.
     
    Export citation  
     
    Bookmark   10 citations  
  27. 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 (...)
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark   18 citations  
  28.  72
    Primary Goods Reconsidered.Richard J. Arneson - 1990 - Noûs 24 (3):429-454.
  29.  38
    Extreme Cosmopolitanisms Defended.Richard J. Arneson - 2016 - Critical Review of International Social and Political Philosophy 19 (5):555-573.
  30. 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 (...)
     
    Export citation  
     
    Bookmark   4 citations  
  31.  5
    Welfare Should Be the Currency of Justice.Richard J. Arneson - 2000 - Canadian Journal of Philosophy 30 (4):497-524.
    No categories
    Direct download (2 more)  
     
    Export citation  
     
    Bookmark   14 citations  
  32.  93
    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 (...)
    Direct download (8 more)  
     
    Export citation  
     
    Bookmark   11 citations  
  33. 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 (...)
    Translate
     
     
    Export citation  
     
    Bookmark   5 citations  
  34. Paternalism, Utility and Fairness.Richard J. Arneson - 1989 - Revue Internationale de Philosophie 43 (3):409.
     
    Export citation  
     
    Bookmark   16 citations  
  35. 10. Charles W. Mills, Blackness Visible: Essays on Philosophy and Race Charles W. Mills, Blackness Visible: Essays on Philosophy and Race (Pp. 432-434). [REVIEW]Hugh LaFollette, Elijah Millgram, David McCabe, Richard J. Arneson & Noël Carroll - 2000 - Ethics 110 (2).
  36. What's Wrong with Exploitation?Richard J. Arneson - 1981 - Ethics 91 (2):202-227.
  37.  39
    Neutrality and Utility.Richard J. Arneson - 1990 - Canadian Journal of Philosophy 20 (2):215 - 240.
  38.  87
    Liberalism, Capitalism, and “Socialist” Principles: Richard J. Arneson.Richard J. Arneson - 2011 - Social Philosophy and Policy 28 (2):232-261.
    One way to think about capitalism-versus-socialism is to examine the extent to which capitalist economic institutions are compatible with the fulfillment of socialist ideals. The late G. A. Cohen has urged that the two are strongly incompatible. He imagines how it would make sense for friends to organize a camping trip, distills the socialist moral principles that he sees fulfilled in the camping trip model, and observes that these principles conflict with a capitalist organization of the economy. He adds that (...)
    Direct download (6 more)  
     
    Export citation  
     
    Bookmark   1 citation  
  39.  63
    Book ReviewRonald Dworkin,. Sovereign Virtue: The Theory and Practice of Equality.Cambridge, Mass.: Harvard University Press, 2000. Pp. 512. $35.00. [REVIEW]Richard J. Arneson - 2002 - Ethics 112 (2):367-371.
  40. The Shape of Lockean Rights: Fairness, Pareto, Moderation, and Consent.Richard J. Arneson - 2005 - Social Philosophy and Policy 22 (1):255-285.
    In chapter four of Anarchy, State, and Utopia, Robert Nozick raised interesting questions about whether or not it is ever morally acceptable to act against what are agreed to be an individual's natural moral rights. The pursuit of these questions opens up issues concerning the specific content of these individual rights. This essay explores Nozick's questions by posing examples and using our considered responses to them to specify the shape of individual rights. The exploration provisionally concludes that a conception of (...)
    Direct download (8 more)  
     
    Export citation  
     
    Bookmark   5 citations  
  41. Consequentialism Vs. Special-Ties Partiality.Richard J. Arneson - 2003 - The Monist 86 (3):382-401.
    Richard J. Arneson Word count 6932 Most people believe that partiality toward those near and dear to us is morally required. Parents ought to favor their own children over other people’s children, and friends ought to favor each other over strangers. Partiality toward extended kin, fellow clan members, co-nationals, neighbors, members of one’s own community, and other affiliates is often affirmed, though it is controversial or at least unclear just what sorts of social relationship generate obligations of partiality.
    Direct download (5 more)  
     
    Export citation  
     
    Bookmark   3 citations  
  42.  65
    Freedom and Desire.Richard J. Arneson - 1985 - Canadian Journal of Philosophy 15 (3):425 - 448.
  43.  61
    From Primary Goods to Capabilities to Well-Being.Richard J. Arneson - 2013 - Critical Review of International Social and Political Philosophy 16 (2):179-195.
    Amartya Sen?s The Idea of Justice (2009) mistakenly characterizes transcendental accounts of justice as being unable to compare non-ideal alternatives, and thus misfires as a criticism of Robert Nozick and John Rawls. In fact, Nozick?s disinterest in when rights may be overridden does not bespeak indifference to specific questions of comparative assessment, and Lockean rights do give determinate advice in everyday circumstances. Sen correctly reports that Rawls?s theory is defective at giving practical normative advice, but the basic problem is the (...)
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark   2 citations  
  44.  59
    The Enforcement of Morals Revisited.Richard J. Arneson - 2013 - Criminal Law and Philosophy 7 (3):435-454.
    Against Patrick Devlin, H. L. A. Hart rejects the enforcement of morals as such. Hart defends an expanded version of John Stuart Mill’s harm principle, but this expanded version is no more defensible than Mill’s original claim. Hart’s discussion fails to clarify what is really at stake in controversies regarding the moral acceptability of criminal prohibition of such activities as suicide and assisted suicide, recreational drug use, prostitution, and so on. Regarding the enforcement of morals as such, we should acknowledge (...)
    Direct download (4 more)  
     
    Export citation  
     
    Bookmark   2 citations  
  45. Disadvantage, Capability, Commensurability, and Policy.Richard J. Arneson - unknown
    In their excellent book Disadvantage, Jonathan Wolff and Avner de-Shalit (hereafter: the Authors) state that their aim “is to provide practical guidance to policy makers by providing a version of egalitarian theory which can be applied to actual social policy.”1 This is a worthy project and their execution of it is full of insight. However, I doubt that they succeed in fulfilling their stated aim.
    Translate
     
     
    Export citation  
     
    Bookmark   3 citations  
  46. 10. Laurence Thomas, The Family and the Political Self Laurence Thomas, The Family and the Political Self (Pp. 580-585).Richard J. Arneson, Robert E. Goodin, David Schmidtz, Agnieszka Jaworska, Caspar Hare & Lionel K. McPherson - 2007 - In Laurie DiMauro (ed.), Ethics. Greenhaven Press.
  47. Value Pluralism Does Not Support Liberalism.Richard J. Arneson - unknown
    Following hints in the writings of Isaiah Berlin, some political theorists hold that the thesis of value pluralism is true and that this truth provides support for political liberalism of a sort that prescribes wide guarantees of individual liberty.1 There are many different goods, and they are incommensurable. Hence, people should be left free to live their own lives as they choose so long as they don’t harm others in certain ways. In a free society there is a strong presumption (...)
     
    Export citation  
     
    Bookmark   2 citations  
  48.  58
    Nudge and Shove.Richard J. Arneson - 2015 - Social Theory and Practice 41 (4):668-691.
    This essay reexamines the idea of paternalism and the basis for finding it objectionable in light of recent writings on “libertarian paternalism.” Suggestion: to qualify as paternalistic, an interference that restricts someone’s liberty or interferes with her choice-making with the aim of helping the individual must be contrary to that very individual’s will. A framework for determining the justifiability of paternalistic action is proposed, under the assumption that the individual has a personal prerogative, up to a point, to engage in (...)
    Direct download (3 more)  
     
    Export citation  
     
    Bookmark   1 citation  
  49.  65
    Luck and Equality: Richard J. Arneson.Richard J. Arneson - 2001 - Aristotelian Society Supplementary Volume 75 (1):73–90.
  50.  16
    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 (...)
    Direct download (2 more)  
     
    Export citation  
     
    Bookmark   13 citations  
1 — 50 / 111