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  1. Immigration, and Common Identities: A Social Cohesion-Based Argument for Open Borders.Esma Baycan-Herzog - 2021 - In Corinna Mieth & Wolfram Cremer (eds.), Migration, Stability and Solidarity. pp. 155-186.
    What does social cohesion require in culturally diverse post-immigration societies? Immigration and social cohesion are, in the public debate, believed to be incompatible. In normative political philosophy, a similar understanding manifests in the argument that social cohesion-based on a common national identity-is incompatible with immigration. In so doing, its proponents justify restrictive border policies. In this chapter, I will critically engage with this argument by reconnecting the literature in social sciences to normative political philosophy. I will offer a conditional and (...)
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  2. Political activism, egalitarian justice, and public reason.Blain Neufeld - forthcoming - Journal of Social Philosophy.
    Journal of Social Philosophy, EarlyView.
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  3. Egalitarianism, moral status and abortion: a reply to Miller.Joona Räsänen - forthcoming - Journal of Medical Ethics.
    Calum Miller recently argued that a commitment to a very modest form of egalitarianism—equality between non-disabled human adults—implies fetal personhood. Miller claims that the most plausible basis for human equality is in being human—an attribute which fetuses have—therefore, abortion is likely to be morally wrong. In this paper, I offer a plausible defence for the view that equality between non-disabled human adults does not imply fetal personhood. I also offer a challenge for Miller’s view.
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  4. Luck Egalitarianism and COVID-19: The Case for Compensating Children for School Closures.Jay Zameska - forthcoming - Studies in Philosophy and Education:1-17.
    The Covid-19 pandemic resulted in school closures around the world, leaving lasting negative impacts on many children. Given that such closures are justified public health measures, this raises the question of compensating children for school closures. In this article I address the question of compensation from the perspective of a popular theory of justice: luck egalitarianism. In doing so, I examine a problem with applying luck egalitarianism to children, called the agency assumption. I then argue this assumption results in a (...)
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  5. Shlomi Segall. Why Inequality Matters: Luck Egalitarianism, Its Meaning and Value.Xavier Symons - 2021 - Journal of Moral Philosophy 18 (4):425-428.
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  6. Alexander Kaufman, Rawls’s Egalitarianism.Andrius Gališanka - 2021 - Journal of Moral Philosophy 18 (3):323-326.
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  7. Abū Shuqqa's Approach to the Ḥadīth: Towards an Egalitarian Islamic Gender Ethics.Faqihuddin Abdul Kodir - 2023 - In Mutaz Khatib (ed.), Ḥadīth and Ethics Through the Lens of Interdisciplinarity. Brill.
  8. Dominique Schnapper. La démocratie providentielle. Essai sur l’égalité contemporaine..Carsten Quesel - 2005 - Archiv für Rechts- und Sozialphilosophie 91 (1):134-136.
  9. Healthcare Priorities: The “Young” and the “Old”.Ben Davies - forthcoming - Cambridge Quarterly of Healthcare Ethics:1-12.
    Some philosophers and segments of the public think age is relevant to healthcare priority-setting. One argument for this is based in equity: “Old” patients have had either more of a relevant good than “young” patients or enough of that good and so have weaker claims to treatment. This article first notes that some discussions of age-based priority that focus in this way on old and young patients exhibit an ambiguity between two claims: that patients classified as old should have a (...)
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  10. The Virtues of Relational Equality at Work.Grant J. Rozeboom - 2022 - Humanistic Management Journal 7 (2):307-326.
    How important is it for managers to have the “nice” virtues of modesty, civility, and humility? While recent scholarship has tended to focus on the organizational consequences of leaders having or lacking these traits, I want to address the prior, deeper question of whether and how these traits are intrinsically morally important. I argue that certain aspects of modesty, civility, and humility have intrinsic importance as the virtues of relational equality – the attitudes and dispositions by which we relate as (...)
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  11. Why Limitarianism Fails on its Own Premises – an Egalitarian Critique.Lena Halldenius - 2022 - Ethical Theory and Moral Practice 25 (5):777-791.
    This article is a critical analysis of Ingrid Robeyns’ “economic limitarianism” (2017, 2019, 2022), the suggestion that there is a moral case against allowing people to be richer than they need to be in order to achieve full flourishing. Wealth above a certain “riches line” lacks value and should be capped at that level. Robeyns claims that limitarianism is justified as a partial theory of economic justice, since vast wealth is a threat to political equality and the revenue raised from (...)
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  12. If You’re a Classical Liberal, How Come You’re Also an Egalitarian? A Theory of Rule Egalitarianism. Åsbjørn Melkevik, 2020 London, Palgrave MacMillan. 306 pp, £88.49 (hb), £55.60. [REVIEW]Daniel Halliday - 2021 - Journal of Applied Philosophy 38 (4):719-721.
    Journal of Applied Philosophy, EarlyView.
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  13. Justice and Egalitarian Relations, Christian Schemmel. Oxford University Press, 2021, 321 pages. [REVIEW]Gina Schouten - 2022 - Economics and Philosophy 38 (3):501-507.
  14. Children, Partiality, and Equality.David O'Brien - 2022 - Journal of Ethics and Social Philosophy 23 (1).
    It is a precept of commonsense morality that parents have permissions to be partial toward their own children in various ways: they are permitted to act in a variety of ways that favor the interests of their own children. But how are such permissions to be reconciled with more general principles of justice? In this article, I discuss this question as it arises for one kind of liberal egalitarian theory of justice. Given their robust commitment to an ideal of equality, (...)
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  15. Species Egalitarianism and Respect for Nature.Lucia Schwarz - 2021 - In Oliver Sensen & Richard Dean (eds.), Respect: Philosophical Essays. Oxford, UK: pp. 208-302.
    Lucia Schwarz urges a reconsideration of the implications of species egalitarianism, which is an essential element of the position in environmental ethics that Paul Taylor calls “respect for nature.” Species egalitarianism’s claim that every living thing has equal inherent worth appears to lead to counterintuitive conclusions, such as that killing a human being is no worse than killing a dandelion. Species egalitarians have generally responded by explaining that species egalitarianism is compatible with recognizing moral differences between killing different types of (...)
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  16. Justice as Luck Egalitarian Fairness?Louis-Philippe Hodgson - 2019 - Dialogue 58 (4):741-750.
    Kyle Johannsen soutient que, pour être pleinement convaincante, la théorie de la justice de John Rawls doit incorporer la conception de l’équité associée avec l’égalitarisme des chances de G.A. Cohen. Il maintient également que, lorsqu’on modifie ainsi la théorie de Rawls, on voit que les principes choisis dans la position originelle doivent être ce que Cohen appelle des «règles de régulation». Je rétorque que la conception de l’équité qu’adopte Rawls est idéalement adaptée aux besoins de sa théorie, et que l’incorporation (...)
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  17. Justice, Pluralism, and the Egalitarian Ethos.Kristin Voigt - 2019 - Dialogue 58 (4):721-728.
    L’un des objectifs centraux du livre de Kyle Johannsen,A Conceptual Investigation of Justice, consiste à défendre l’idée selon laquelle nous devrions concevoir la justice comme une valeur fondamentale pouvant entrer en conflit avec d’autres valeurs fondamentales. Ce type de pluralisme est principalement associé aux travaux de G.A. Cohen et à sa critique de la théorie de la justice de John Rawls. Dans le cadre ce commentaire, je propose une esquisse des implications du pluralisme de Cohen et de ce à quoi (...)
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  18. Justice and Egalitarian Relations.Christian Schemmel - 2021 - Oxford University Press.
    Why does equality matter, as a social and political value, and what does it require? Relational egalitarians argue that it does not require that people receive equal distributive shares of some good, but that they relate as equals. Christian Schemmel here provides the first comprehensive development of a liberal conception of relational equality, one which understands relations of non-domination and egalitarian norms of social status as stringent demands of social justice. He first argues that expressing respect for the freedom and (...)
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  19. The point of justice : on the paradigmatic incompatibility between Rawlsian "justice as fairness" and luck egalitarianism.Rainer Forst - 2017 - In Sarah Roberts-Cady & Jon Mandle (eds.), John Rawls: Debating the Major Questions. Oup Usa.
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  20. Rawls and luck egalitarianism.Kasper Lippert-Rasmussen - 2017 - In Sarah Roberts-Cady & Jon Mandle (eds.), John Rawls: Debating the Major Questions. Oup Usa.
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  21. Wyobraźnia, sztuka, sprawiedliwość: Marthy Nussbaum koncepcja zdolności jako podstawa egalitarnego liberalizmu = Imagination, art and justice -- Martha Nussbaum's capabilities approach as the foundation of egalitarian liberalism.Urszula Lisowska - 2017 - Toruń: Wydawnictwo Naukowe Uniwersytetu Mikołaja Kopernika.
  22. Republicanism and/or Relational Egalitarianism?Andreas Bengtson - 2022 - Social Theory and Practice 48 (4):629-645.
    What is the relationship between republicanism and relational egalitarianism? According to Andreas Schmidt, republicanism, in particular Pettit’s theory of republicanism, is able to capture some relations as objectionable which relational egalitarianism cannot, to wit, relations of mutual domination. This shows that relational egalitarianism is inadequate. In this paper, I explore the relationship between republicanism and relational egalitarianism and argue, first, that Schmidt is wrong. Relational egalitarianism, on a plausible understanding, does object to relations of mutual domination. I then argue that (...)
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  23. Egalitarian perspectives on paternalism.Richard Arneson - 2018 - In Kalle Grill & Jason Hanna (eds.), The Routledge Handbook of the Philosophy of Paternalism. Routledge.
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  24. Human Dignity and Social Justice.Pablo Gilabert - forthcoming - Oxford, UK: Oxford University Press.
    Human dignity: social movements invoke it, several national constitutions enshrine it, and it features prominently in international human rights documents. But what is it, why is it important, and what is its relationship to human rights and social justice? Pablo Gilabert offers a systematic defence of the view that human dignity is the moral heart of justice. In Human Dignity and Human Rights (OUP 2019), he advanced an account of human dignity for the context of human rights discourse, which covers (...)
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  25. Moral anthropology, human rights, and egalitarianism, or the aaa boycott.Marina Gold - 2018 - In Bruce Kapferer & Marina Gold (eds.), Moral anthropology: a critique. Berghahn.
  26. Socio-economic rights : between essentialism and egalitarianism.Malcolm Langford - 2017 - In Reidar Maliks & Johan Karlsson Schaffer (eds.), Moral and Political Conceptions of Human Rights: Implications for Theory and Practice. Cambridge University Press.
  27. Kant and Slavery—Or Why He Never Became a Racial Egalitarian.Huaping Lu-Adler - 2022 - Critical Philosophy of Race 10 (2):263-294.
    According to an oft-repeated narrative, while Kant maintained racist views through the 1780s, he changed his mind in the 1790s. Pauline Kleingeld introduced this narrative based on passages from Kant’s Metaphysics of Morals and “Toward Perpetual Peace”. On her reading, Kant categorically condemned chattel slavery in those texts, which meant that he became more racially egalitarian. But the passages involving slavery, once contextualized, either do not concern modern, race-based chattel slavery or at best suggest that Kant mentioned it as a (...)
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  28. Is Egalitarian Zionism Wrongful Colonialism?Yitzhak Benbaji - 2022 - Philosophia 50 (5):2383-2404.
    Many observers argue that in its very beginning, Zionism was an instance of wrongful settler colonialism. Are they right? I will address this question by examining the vision of Egalitarian Zionism in light of various theories of the wrongfulness of colonialism. I will argue that no theory decisively supports a positive answer.
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  29. Egalitarian vs. Elitist Plenitude.Uriah Kriegel - 2022 - Philosophical Studies 179 (10):3055-3070.
    A number of prominent metaphysicians have recently defended the idea of material plenitude: wherever there is one material object, there is in fact a great multitude of them, all coincident and sharing many properties, but differing in which of these properties they have essentially and which accidentally. The main goal of this paper is to put on the agenda an important theoretical decision that plenitudinists face, regarding whether their plenitude is egalitarian or elitist, depending on whether or not they take (...)
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  30. Vote markets, democracy and relational egalitarianism.Kasper Lippert-Rasmussen - forthcoming - Economics and Philosophy.
    This paper expounds and defends a relational egalitarian account of the moral wrongfulness of vote markets according to which such markets are incompatible with our relating to one another as equals qua people with views on what we should collectively decide. Two features of this account are especially interesting. First, it shows why vote markets are objectionable even in cases where standard objections to them, such as the complaint that they result in inequality in opportunity for political influence across rich (...)
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  31. The case for egalitarian consciousness raising in higher education.Gina Schouten - 2022 - Philosophical Studies 179 (9):2921-2944.
    Many college teachers believe that teaching can promote justice. Meanwhile, many in the broader American public disparage college classrooms as spaces of left-wing partisanship. This paper engages with that charge of partisanship. Section 1 introduces the charge. Then, in Sect. 2, I consider what teaching for justice should aim to do. I argue that selective institutions of higher education impose positional costs on members of a generation who do not attend them, and that those positional costs accrue not only in (...)
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  32. The Harshness Objection is Not (too) Harsh for Luck Egalitarianism.Akira Inoue - 2022 - Philosophia 50 (5):2571-2583.
    The harshness objection is the most important challenge to luck egalitarianism. Very recently, Andreas Albertsen and Lasse Nielsen provided a scrupulous analysis of the harshness objection and claim that only the inconsistency objection—the objection that luck egalitarianism is incompatible with the ideal of basic moral equality—has real bite. I argue that the relevantly construed incoherence objection is not as strong as Albertsen and Nielsen believe. In doing so, first, I show that the deontological luck egalitarian conception of equal treatment does (...)
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  33. Animals and Relational Egalitarianism(s).Andreas Bengtson - 2022 - Journal of Applied Philosophy.
    According to relational egalitarianism, a society is just insofar as the relations in that society are equal. Exclusively, relational egalitarians have been concerned with why humans, in particular adults, must relate as equals. This is unfortunate since relational egalitarians claim to be in line with the concerns of real-life egalitarians; but real-life egalitarians, such as vegans and vegetarians, clearly care about injustices committed against non-human animals. In this paper, I thus explore the role of non-human animals in relational egalitarianism. I (...)
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  34. What relational egalitarians should (not) believe.Andreas Bengtson & Lauritz Munch - forthcoming - Journal of Ethics and Social Philosophy.
    Relational egalitarianism is a theory of justice according to which justice requires that people relate as equals. According to some relational egalitarians, X and Y relate as equals if, and only if, they (1) regard each other as equals; and (2) treat each other as equals. In this paper, we argue that relational egalitarians must give up (1).
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  35. Les communautés utopiques égalitaires.Michel Lallement & Sébastien Roman - 2022 - Cahiers Philosophiques 4:99-110.
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  36. Being a World Unto One’s Self: A Phenomenal Consciousness Account of Full and Equal Moral Status.Rainer Ebert - 2022 - Zeitschrift Für Ethik Und Moralphilosophie 5:179-202.
    According to a diverse and widely popular family of moral theories, there is a class of individuals – typically humans or persons – who have the very same, full moral status. Individuals not falling into that class count for less, or not at all, morally speaking. In this article, I identify two problems for such theories, the mapping problem and the problem of misgrounded value, and argue that they are serious enough to be decisive. I will then propose an alternative (...)
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  37. Dante's Self-Angelizing: A Prophecy of Egalitarian Transhumanism.Joshua Hall - 2020 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 22 (2):139-155.
    In this article, I argue that Dante's philosophical goal is what I term "self-angelizing," an ennobling philosophical education granting one the knowledge and power of an angel, which the medieval scholastics conceived as celestial intelligences. Dante's own path to self-angelizing begins in his early New Life, which approaches a living Beatrice as exemplar of terrestrial angels. Next, Dante's middle-period Banquet discusses following Beatrice into self-angelizing through an education in philosophical virtue. Finally, in his climactic Paradise, Dante performs his own self-angelizing. (...)
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  38. Dante's Self-Angelizing: A Prophecy of Egalitarian Transhumanism.Joshua Hall - 2020 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 22 (2):139.
    In this article, I argue that Dante's philosophical goal is what I term "self-angelizing," an ennobling philosophical education granting one the knowledge and power of an angel, which the medieval scholastics conceived as celestial intelligences. Dante's own path to self-angelizing begins in his early New Life, which approaches a living Beatrice as exemplar of terrestrial angels. Next, Dante's middle-period Banquet discusses following Beatrice into self-angelizing through an education in philosophical virtue. Finally, in his climactic Paradise, Dante performs his own self-angelizing. (...)
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  39. Global Egalitarianism and The State: On the Justice of Borders and Justice Beyond Borders.Adam Fox - unknown
    One of the most active areas of debate in liberal theories of global justice regards the proper application of domestic egalitarian theories of distributive justice, such as that posed by John Rawls, at the scale of global considerations of need, remediation, and ultimately the development of a just order. This paper considers three popularly-referenced theories that each advance a variant of a more general thesis, sometimes referred to as ‘anti-cosmpolitan’ or ‘internationalist’ – that liberal egalitarian theories do not presently entail (...)
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  40. International Luck Egalitarianism: A Legislative Approach.Gabriel Rogasner - unknown
    If morally arbitrary features should have no impact on the distribution of wealth, then the vast inequality and the disparity in life prospects between countries is a moral catastrophe; birthplace is completely based on luck, and yet has an enormous impact on life prospects. I contend that those in affluent countries, who have benefited from the luck of birthplace, ought to work towards a more egalitarian world, in which luck plays as little a role in life prospects as possible.
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  41. Moral Solidarity, Relationships and Relational Egalitarianism.Sabrina Ruby Green - unknown
    In my thesis, I consider Jean Harvey’s account of moral solidarity. Harvey claims that solidarity only occurs between people who share a personal relationship. I raise a concern regarding the limited scope of Harvey’s account of moral solidarity. I challenge the view that one cannot extend the concerns they have for a friend experiencing injustice to a stranger who is also experiencing the same injustice. In order to address this concern and defend Harvey’s account of solidarity, I offer a friendly (...)
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  42. Adam Smith: A Relational Egalitarian Interpretation.Kathryn E. Joyce - unknown
    In this thesis I argue that Adam Smith is committed to moral egalitarianism, which extends to his theory of political economy. While Smith’s work is often used to justify economic inequality in society, I show that his political theory is best understood as a kind of relational egalitarianism. Using Elizabeth Anderson’s Democratic Equality as a model, I examine Smith’s commitment to equality in the space of social relationships. In particular, I argue that Smith’s focus on eliminating inequalities that cause oppression (...)
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  43. Political liberalism and the dismantling of the gendered division of labour.Anca Gheaus - forthcoming - Oxford Studies in Political Philosophy.
    Women continue to be in charge of most childrearing; men continue to be responsible for most breadwinning. There is no consensus on whether this state of affairs, and the informal norms that encourage it, are matters of justice to be tackled by state action. Feminists have criticized political liberalism for its alleged inability to embrace a full feminist agenda, inability explained by political liberals’ commitment to the ideal of state neutrality. The debate continues on whether neutral states can accommodate two (...)
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  44. From surplus fairness to prospect fairness: Why a deeply egalitarian social union is indispensable for a free Europe.Eszter Kollar - 2022 - European Journal of Philosophy 30 (2):503-514.
    European Journal of Philosophy, Volume 30, Issue 2, Page 503-514, June 2022.
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  45. Revealing invisible inequalities in egalitarian political theory.Leon Schlüter - 2022 - Journal of Global Ethics 18 (1):134-151.
    In this paper, I consider what one might call a negative-critical turn in egalitarian political theorizing, according to which egalitarians should not begin with a positive account of how a society...
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  46. Kenneth Arrow on Rawls’s “asset egalitarian” assumption about justice.Terence Rajivan Edward - manuscript
    Kenneth Arrow presents Rawls as making a controversial assumption, which he terms “asset egalitarianism”: that all the assets of society, including personal skills, are available for distribution. I distinguish two versions of the assumption and draw attention to difficulties in determining what Arrow’s concern over the assumption is.
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  47. The Equivalence of Egalitarianism and Prioritarianism.Karin Enflo - 2022 - Journal of Ethics and Social Philosophy 22 (1).
    In this essay I argue that even though egalitarianism and prioritarianism are different theories of social welfare, they can use the same social welfare measures. I present six different arguments for this thesis. The first argument is that conceptual connections between egalitarianism and prioritarianism ensure that any measure that works for either theory works for both. The second argument is that conditions necessary and sufficient to identify egalitarian and prioritarian measures, respectively, are equivalent. The third argument is that both egalitarianism (...)
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  48. Trolleys, Transplants and Inequality: An Egalitarian Proposal.Peter Baumann - 2020 - Erkenntnis 87 (4):1737-1751.
    This paper deals with the core version of the Trolley Problem. In one case many people favor an act which will bring about the death of one person but save five other persons. In another case most people would refuse to “sacrifice” one person in order to save five other lives. Since the two cases seem similar in all relevant respects, we have to explain and justify the diverging verdicts. Since I don’t find current proposals of a solution convincing, I (...)
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  49. Does Liberal Egalitarianism Depend on a Theology?Paul Weithman - 2021 - Faith and Philosophy 38 (3):263-286.
    John Rawls’s argument for egalitarianism famously depends on his rejection of desert. In The Theology of Liberalism, Eric Nelson contends that Rawls’s treatment of desert depends on anti-Pelagian commitments he first endorsed in his undergraduate thesis and tacitly continued to hold. He also contends that a broad range of liberal arguments for economic egalitarianism fail because they rest on an incoherent conception of human agency. The failure becomes evident, Nelson says, when we see that proponents of those arguments unknow­ingly assume (...)
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  50. Modelling Society on a Family and Its Implications for Inequalities.Thaddeus Metz - forthcoming - In Ingrid Robeyns (ed.), Economic and Ecological Inequalities: Pluralist Philosophical Perspectives. Oxford University Press.
    I investigate which inequalities are permissible on the supposition that an ideal society would be modelled on an ideal family. One idea salient in the African and East Asian philosophical traditions is that the right sort of socio-political interaction would be similar to the intuitive ways that family members ought to relate to each other. I answer the question of what principles implicit in healthy familial relationships entail for economic and ecological inequalities, and contend that the implications are plausible.
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