Results for 'equality'

989 found
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  1. Compassion'.Priority Equality - 2003 - Ethics 113:745-63.
     
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  2. Difference'.Recognition Equality - 2006 - Critical Review of International Social and Political Philosophy 9 (1):23-46.
     
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  3. John Wilson.Does Equality - 1991 - Journal of Philosophy of Education 25:27.
     
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  4.  14
    Curriculum Materials Review.Equal Voice - 1998 - Journal of Moral Education 27 (1):115.
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  5. Kok-Chor Tan.Equal Concern - 2005 - In Christian Barry & Thomas Winfried Menko Pogge (eds.), Global institutions and responsibilities: achieving global justice. Oxford: Blackwell. pp. 48.
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  6. Eva Feder Kittay.Rawlsian Equality - 1997 - In Diana T. Meyers (ed.), Feminists rethink the self. Boulder, Colo.: Westview Press. pp. 219.
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  7. Richard Krouse Michael S. McPherson.Liberal Equality - 1988 - In J. Donald Moon (ed.), Responsibility, rights, and welfare: the theory of the welfare state. Boulder: Westview Press. pp. 133.
     
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  8. The Mind Bursary.Frank Cioffi Obscurantism, G. A. Equality, Keith Graham, Peter Carruthers, Cynthia MacDonald, Paul Snowden, Howard Robinson, David Over, Paul Guyer & Ralph Walker - 1990 - Mind 99:394.
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  9.  16
    Learning from Practice: Case Studies.Gender Equality - 2010 - In Irene Dankelman (ed.), Gender and Climate Change: An Introduction. Earthscan. pp. 107.
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  10. Equality and Partiality.Thomas Nagel - 1991 - New York, US: OUP Usa. Edited by Louis P. Pojman & Robert Westmoreland.
    Thomas Nagel addresses the conflict between the claims of the group and those of the individual. Nagel attempts to clarify the nature of the conflict – one of the most fundamental problems in moral and political theory – and argues that its reconciliation is the essential task of any legitimate political system.
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  11. John Rawls, from Justice as Fairness: A Restatement (2001).Equal Persons - 2007 - In Ian Carter, Matthew H. Kramer & Hillel Steiner (eds.), Freedom: a philosophical anthology. Malden, MA: Blackwell. pp. 407.
     
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  12. What is Social Equality? An Analysis of Status Equality as a Strongly Egalitarian Ideal.Carina Fourie - 2012 - Res Publica 18 (2):107-126.
    What kind of equality should we value and why? Current debate centres around whether distributive equality is valuable. However, it is not the only (potentially) morally significant form of equality. David Miller and T. M. Scanlon have emphasised the importance of social equality—a strongly egalitarian notion distinct from distributive equality, and which cannot be reduced to a concern for overall welfare or the welfare of the worst-off. However, as debate tends to focus on distribution, social (...)
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  13. Distributive and relational equality.Christian Schemmel - 2012 - Politics, Philosophy and Economics 11 (2):123-148.
    Is equality a distributive value or does it rather point to the quality of social relationships? This article criticizes the distributive character of luck egalitarian theories of justice and fleshes out the central characteristics of an alternative, relational approach to equality. It examines a central objection to distributive theories: that such theories cannot account for the significance of how institutions treat people (as opposed to the outcomes they bring about). I discuss two variants of this objection: first, that (...)
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  14. Educational equality versus educational adequacy: A critique of Anderson and Satz.Harry Brighouse & Adam Swift - 2009 - Journal of Applied Philosophy 26 (2):117-128.
    Some theorists argue that rather than advocating a principle of educational equality as a component of a theory of justice in education, egalitarians should adopt a principle of educational adequacy. This paper looks at two recent attempts to show that adequacy, not equality, constitutes justice in education. It responds to the criticisms of equality by claiming that they are either unsuccessful or merely show that other values are also important, not that equality is not important. It (...)
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  15. Democratic Equality and Political Authority.Daniel Viehoff - 2014 - Philosophy and Public Affairs 42 (4):337-375.
    This essay seeks to provide a justification for the ‘egalitarian authority claim’, according to which citizens of democratic states have a moral duty to obey (at least some) democratically made laws because they are the outcome of an egalitarian procedure. It begins by considering two prominent arguments that link democratic authority to a concern for equality. Both are ultimately unsuccessful; but their failures are instructive, and help identify the conditions that a plausible defense of the egalitarian authority claim must (...)
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  16.  77
    Representation, Bicameralism, Political Equality, and Sortition: Reconstituting the Second Chamber as a Randomly Selected Assembly.Arash Abizadeh - 2021 - Perspectives on Politics 19 (3):791-806.
    The two traditional justifications for bicameralism are that a second legislative chamber serves a legislative-review function (enhancing the quality of legislation) and a balancing function (checking concentrated power and protecting minorities). I furnish here a third justification for bicameralism, with one elected chamber and the second selected by lot, as an institutional compromise between contradictory imperatives facing representative democracy: elections are a mechanism of people’s political agency and of accountability, but run counter to political equality and impartiality, and are (...)
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  17.  18
    Democratic Equality.James Lindley Wilson - 2019 - Princeton University Press.
    Democracy establishes relationships of political equality, ones in which citizens equally share authority over what they do together and respect one another as equals. But in today's divided public square, democracy is challenged by political thinkers who disagree about how democratic institutions should be organized, and by antidemocratic politicians who exploit uncertainties about what democracy requires and why it matters. Democratic Equality mounts a bold and persuasive defense of democracy as a way of making collective decisions, showing how (...)
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  18.  72
    Non-domination, non-alienation and social equality: towards a republican understanding of equality.Fabian Schuppert - 2015 - Critical Review of International Social and Political Philosophy 18 (4):440-455.
    The republican ideal of freedom as non-domination stresses the importance of certain social relationships for a person’s freedom, showing that freedom is a social-relational state. While the idea of non-domination receives a lot of attention in the literature, republican theorists say surprisingly little about equality. My aim in this paper is therefore to carve out the contours of a republican conception of equality. In so doing, I argue that republican accounts of equality share a significant normative overlap (...)
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  19.  99
    Reconciling Equality to Difference: Caring (F)or Justice for People with Disabilities.Anita Silvers - 1995 - Hypatia 10 (1):30 - 55.
    A feminist ethics that bases morality on dependence or vulnerability challenges the moral priority of uniform over disparate treatment. Persons with disabilities resist equality's homogenization of moral personhood. But displacing equality in favor of caring or trust reprises the repression of those already marginalized. The ethics of difference proves an ineffective remedy for the negative consequences attendant on how historically marginalized groups are different. An historicized conception of equality resolves the dilemma.
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  20. Equality, priority or what?Larry S. Temkin - 2003 - Economics and Philosophy 19 (1):61-87.
    This paper aims to illuminate some issues in the equality, priority, or what debate. I characterize egalitarianism and prioritarianism, respond to the view that we should care about sufficiency or compassion rather than equality or priority, discuss the levelling down objection, and illustrate the significance of the distinction between prioritarianism and egalitarianism, establishing that the former is no substitute for the latter. In addition, I respond to Bertil Tungodden's views regarding the Slogan, the levelling down objection, the Pareto (...)
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  21.  91
    Disenfranchisement and the Capacity / Equality Puzzle: Why Disenfranchise Children But Not Adults Living with Cognitive Disabilities?Attila Mráz - 2020 - Moral Philosophy and Politics 7 (2):255-279.
    In this paper, I offer a solution to the Capacity/Equality Puzzle. The puzzle holds that an account of the franchise may adequately capture at most two of the following: (1) a political equality-based account of the franchise, (2) a capacity-based account of disenfranchising children, and (3) universal adult enfranchisement. To resolve the puzzle, I provide a complex liberal egalitarian justification of a moral requirement to disenfranchise children. I show that disenfranchising children is permitted by both the proper political (...)
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  22. Equality of opportunity for welfare defended and recanted.Richard J. Arneson - 1999 - Journal of Political Philosophy 7 (4):488–497.
    Kasper Lippert-Rasmussen’s interesting criticisms of the ideal of equality of opportunity for welfare provide a welcome occasion for rethinking the requirements of egalitarian distributive justice.1 In the essay he criticizes I had proposed that insofar as we think distributive justice requires equality of any sort, we should conceive of distributive equality as equal opportunity provision. Roughly put, my suggestion was that equality of opportunity for welfare obtains among a group of people when all would have the (...)
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  23. Epistemic Equality: Distributive Epistemic Justice in the Context of Justification.Boaz Miller & Meital Pinto - 2022 - Kennedy Institute of Ethics Journal 32 (2):173-203.
    Social inequality may obstruct the generation of knowledge, as the rich and powerful may bring about social acceptance of skewed views that suit their interests. Epistemic equality in the context of justification is a means of preventing such obstruction. Drawing on social epistemology and theories of equality and distributive justice, we provide an account of epistemic equality. We regard participation in, and influence over a knowledge-generating discourse in an epistemic community as a limited good that needs to (...)
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  24. Equality, Brute Luck, and Initial Opportunities.Peter Vallentyne - 2002 - Ethics 112 (3):529-557.
    In the old days, material egalitarians tended to favor equality of outcome advantage, on some suitable conception of advantage (happiness, resources, etc.). Under the influence of Dworkin’s seminal articles on equality[i], contemporary material egalitarians have tended to favor equality of brute luck advantage—on the grounds that this permits people to be held appropriately accountable for the benefits and burdens of their choices. I shall argue, however, that a plausible conception of egalitarian justice requires neither that brute luck (...)
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  25. Equality, ambition and insurance.Andrew Williams - 2004 - Supplement to the Proceedings of the Aristotelian Society 78 (1):131-150.
    It is difficult for prioritarians to explain the degree to which justice requires redress for misfortune in a way that avoids imposing unreasonably high costs on more advantaged individuals whilst also economising on intuitionist appeals to judgment. An appeal to hypothetical insurance may be able to solve the problems of cost and judgment more successfully, and can also be defended from critics who claim that resource egalitarianism is best understood to favour the ex post elimination of envy over individual endowments.u.
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  26.  75
    Rights, Equality and Procreation.Paula Casal & Andrew Williams - 1995 - Analyse & Kritik 17 (1):93-116.
    Individual decisions about how to exercise the legal right to procreative liberty may generate either positive or negative externalities. From within a resource egalitarian perspective, such as that of Ronald Dworkin, it can be argued that procreative justice is asymmetric in the following respect. Justice need not require that parents be subsidised if they produce a public good, yet its ideal achievement may require their activities be taxed if they threaten to produce a public bad.
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  27.  43
    Political Equality: An Essay in Democratic Theory.Judith Lichtenberg & Charles R. Beitz - 1992 - Philosophical Review 101 (3):697.
  28. Equality, Dignity, and Disability.Eva Feder Kittay - 2005 - In Mary Ann Lyons & Fionnuala Waldron (eds.), (2005) Perspectives on Equality The Second Seamus Heaney Lectures. Dublin:. The Liffey Press,.
  29. Equality versus priority: A misleading distinction.Daniel M. Hausman - 2015 - Economics and Philosophy 31 (2):229-238.
    People condemn inequalities for many reasons. For example, many who have no concern with distribution per se criticize inequalities in health care, because these inequalities lessen the benefits provided by the resources that are devoted to health care. Others who place no intrinsic value on distribution believe that a just society must show a special concern for those who are worst off. Some people, on the other hand, do place an intrinsic value on equality of distribution, regardless of its (...)
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  30.  36
    On the presumption of equality.Juha Räikkä - 2019 - Critical Review of International Social and Political Philosophy 22 (7):809-822.
  31.  33
    Equality of Opportunity.John Roemer - 1998 - Harvard University Press.
    John Roemer points out that there are two views of equality of opportunity that are widely held today. The first, which he calls the nondiscrimination principle, states that in the competition for positions in society, individuals should be judged only on attributes relevant to the performance of the duties of the position in question. Attributes such as race or sex should not be taken into account. The second states that society should do what it can to level the playing (...)
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  32.  48
    Enhancing Equality.Alberto Giubilini & Francesca Minerva - 2019 - Journal of Medicine and Philosophy 44 (3):335-354.
    The range of opportunities people enjoy in life largely depends on social, biological, and genetic factors for which individuals are not responsible. Philosophical debates about equality of opportunities have focussed mainly on addressing social determinants of inequalities. However, the introduction of human bioenhancement should make us reconsider what our commitment to equality entails. We propose a way of improving morally relevant equality that is centred on what we consider a fair distribution of bioenhancements. In the first part, (...)
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  33. Equality for Prospective People: A Novel Statement and Defence.Alex Voorhoeve - 2021 - Utilitas 33 (3):304-320.
    A possible person’s conditional expected well-being is what the quality of their prospects would be if they were to come into existence. This paper examines the role that this form of expected well-being should play in distributing benefits among prospective people and in deciding who to bring into existence. It argues for a novel egalitarian view on which it is important to ensure equality in people’s life prospects, not merely between actual individuals, but also between all individuals who, given (...)
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  34.  24
    Moral Equality, Bioethics, and the Child.Claudia Wiesemann - 2016 - Cham: Springer Verlag.
    Presenting real life cases from clinical practice, this book claims that children can be conceived of as moral equals without ignoring the fact that they still are children and in need of strong family relationships. Drawing upon recent advances in childhood studies and its key feature, the ‘agentic child’, it uncovers the ideology of adultism which has seeped into much what has been written about childhood ethics. However, this book also critically examines those positions that do accord moral equality (...)
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  35. The Distinctiveness of Relational Equality.Devon Cass - 2024 - Politics, Philosophy and Economics.
    In recent years, a distinction between two concepts of equality has been much discussed: 'distributive’ equality involves people having equal amounts of a good such as welfare or resources, and ‘social’ or ‘relational’ equality involves the absence of social hierarchy and the presence of equal social relations. This contrast is commonly thought to have important implications for our understanding of the relationship between equality and justice. But the nature and significance of the distinction is far from (...)
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  36.  25
    Relational Liberalism and Demands for Equality, Recognition, and Group Rights.Anthony Simon Laden - 2009 - In Thomas Christiano & John Philip Christman (eds.), Contemporary Debates in Political Philosophy. Malden, MA: Wiley-Blackwell. pp. 343–361.
    This chapter contains sections titled: Demands for Equality Demands for Recognition Demands for Self‐Determination Shifting the Grounds of Liberalism Notes.
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  37.  84
    Equality of Talent.John E. Roemer - 1985 - Economics and Philosophy 1 (2):151-188.
    If one is an egalitarian, what should one want to equalize? Opportunities or outcomes? Resources or welfare? These positions are usually conceived to be very different. I argue in this paper that the distinction is misconceived: the only coherent conception of resource equality implies welfare equality, in an appropriately abstract description of the problem. In this section, I motivate the program which the rest of the paper carries out.
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  38.  70
    Democratic equality and relating as equals.Richard Arneson - 2010 - In Colin Murray Macleod (ed.), Justice and equality. Calgary: University of Calgary Press. pp. 25-52.
    Imagine a democratic society in which all members are full citizens and citizens relate to each other as equals. Social arrangements bring it about, to the maximum possible extent, that all adults are full functioning members of society. The society is not marred by caste hierarchies, invidious status distinctions, or unequal power relations. No one is able to dominate others. Moreover, the urge to dominate over others does not loom large in social life. Each person's relations with others manifest the (...)
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  39.  67
    On the Basis of Moral Equality: a Rejection of the Relation-First Approach.Giacomo Floris - 2019 - Ethical Theory and Moral Practice 22 (1):237-250.
    The principle of moral equality is one of the cornerstones of any liberal theory of justice. It is usually assumed that persons’ equal moral status should be grounded in the equal possession of a status-conferring property. Call this the property-first approach to the basis of moral equality. This approach, however, faces some well-known difficulties: in particular, it is difficult to see how the possession of a scalar property can account for persons’ equal moral status. A plausible way of (...)
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  40. Does equality (of opportunity) make sense in education?John Wilson - 1991 - Journal of Philosophy of Education 25 (1):27–32.
    John Wilson; Does Equality (of Opportunity) Make Sense in Education?, Journal of Philosophy of Education, Volume 25, Issue 1, 30 May 2006, Pages 27–32, https://.
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  41.  24
    Autonomy, Equality, and Teaching among Aka Foragers and Ngandu Farmers of the Congo Basin.Adam H. Boyette & Barry S. Hewlett - 2017 - Human Nature 28 (3):289-322.
    The significance of teaching to the evolution of human culture is under debate. We contribute to the discussion by using a quantitative, cross-cultural comparative approach to investigate the role of teaching in the lives of children in two small-scale societies: Aka foragers and Ngandu farmers of the Central African Republic. Focal follows with behavior coding were used to record social learning experiences of children aged 4 to 16 during daily life. “Teaching” was coded based on a functional definition from evolutionary (...)
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  42.  23
    A novel approach to equality.Andrzej Indrzejczak - 2021 - Synthese 199 (1-2):4749-4774.
    A new type of formalization of classical first-order logic with equality is introduced on the basis of the sequent calculus. It serves to justify the claim that equality is a logical constant characterised by well-behaved rules satisfying properties usually regarded as essential. The main feature of this approach is the application of sequents built not only from formulae but also from terms. Two variants of sequent calculus are examined, a structural and a logical one. The former is defined (...)
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  43. Equality, Democracy, and Self-Respect: Reflections on Nietzsche's Agonal Perfectionism.David Owen - 2002 - Journal of Nietzsche Studies 24 (1):113-131.
    Kant's remark may sound harsh to our modern sensibility but it raises an issue that is central to an understanding of Nietzsche's critique of "the democratic movement of our times" (BGE 203) and, thus, to an understanding of Nietzsche's salience for contemporary democratic theory. This issue is self-respect—and, more generally, the topic of duties to oneself. The relationship between this issue and democratic theory may not appear a wholly obvious one but, on Nietzsche's account, it is crucial to the kind (...)
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  44. Equality and the duties of procreators.Peter Vallentyne - 2002 - In David Archard & Colin Macleod (eds.), Children and Political Theory. Oxford University Press.
    I formulate and defend a theory of special procreative duties in the context of a liberal egalitarian theory of justice. I argue that (1) the only special duty that procreators owe their offspring is that of ensuring that their life prospects are non-negative (worth living), and (2) the only special duty that procreators owe others is that of ensuring that they are not disadvantaged by the procreators’ offspring (a) violating their rights or (b) adversely affecting their equality rights and (...)
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  45. Liberal equality, exploitation, and the case for an unconditional basic income.Stuart White - 2002 - Political Studies 45 (2):312-326.
     
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  46.  12
    Liberal Equality.Amy Gutmann (ed.) - 1980 - Cambridge University Press.
    This book makes a significant contribution to the tradition of liberal political theory: it explores the foundations and limits of the idea of equality within that theory and offers a sustained argument for a persuasive new view of liberalism. Liberal thinking has always displayed a tension between the claims of liberty and those of equality. Professor Gutmann examines the contributions of liberal theorists from Locke to Rawls on the subject of two kinds of equality - equality (...)
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  47. Equality: Selected Readings.Louis P. Pojman & Robert Westmoreland (eds.) - 1997 - Oup Usa.
    Louis Pojman and Robert Westmoreland have compiled the best material on the subject of equality, ranging from classical works by Aristotle, Hobbes and Rousseau to contemporary works by John Rawls, Thomas Nagel, Michael Walzer, Harry Frankfurt, Bernard Williams and Robert Nozick; and including such topics as: the concept of equality; equal opportunity; Welfare egalitarianism; resources; equal human rights and complex equality.
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  48. Fair Equality of Opportunity.Larry A. Alexander - 1985 - Philosophy Research Archives 11:197-208.
    Although discussions of John Rawls’ A Theory of Justice generally refer to Rawls’ two principles of justice, and although Rawls himself labels his principles “the two principles of justice”, Rawls actually sets forth three distinct principles in the following lexical order: the liberty principle, the fair equality of opportunity principle, and the difference principle. Rawls argues at some length for the priority of the liberty principle over the other two. On the other hand, Rawls offers hardly any argument at (...)
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  49.  42
    Basic equality: A Hegelian resolution.Jonny Thakkar - 2024 - European Journal of Philosophy 32 (2):507-531.
    Contemporary political philosophers often take for granted that for political purposes all humans are to be considered of equal worth. The difficulty, as Bernard Williams observed, is to find an interpretation of this claim that does not collapse into absurdity or triviality. I show that the principal attempts to solve this problem all beg the question against an Aristotelian proponent of natural hierarchy. I then explore existing proposals for dissolving the problem of basic equality, whether by denying the need (...)
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  50.  4
    Cracked Foundations of Liberal Equality.Richard J. Arneson - 2004-01-01 - In Justine Burley (ed.), Dworkin and His Critics. Blackwell. pp. 79–98.
    This chapter contains section titled: I The Challenge Model II Challenge Versus Impact III Parameters and Limitations IV Tolerance, Neutrality, and Antipaternalism V Equality VI Resources Versus Welfare VII Conclusion Acknowledgement.
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