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What is Equality?

R. Dworkin (1984)

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  1. Compatriot Partiality and Cosmopolitan Justice: Can We Justify Compatriot Partiality Within the Cosmopolitan Framework?Rachelle Bascara - 2016 - Etikk I Praksis - Nordic Journal of Applied Ethics 10 (2):27-39.
    This paper shows an alternative way in which compatriot partiality could be justified within the framework of global distributive justice. Philosophers who argue that compatriot partiality is similar to racial partiality capture something correct about compatriot partiality. However, the analogy should not lead us to comprehensively reject compatriot partiality. We can justify compatriot partiality on the same grounds that liberation movements and affirmative action have been justified. Hence, given cosmopolitan demands of justice, special consideration for the economic well-being of your (...)
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  • Is the Idea of Social Justice Meaningful?David Johnston - 1997 - Critical Review: A Journal of Politics and Society 11 (4):607-614.
    Hayek claimed that the idea of social justice is meaningless in a market economy because in that context, no identifiable agent intentionally brings about the distribution of wealth. But the assumption that the existence of injustice entails an identifiable agent of injustice is erroneous. Moreover, Hayek ignores the fact that in a market economy, the broad pattern of economic outcomes is foreseeable even if detailed, person?by?person outcomes are not. Hayek's rejection of the idea of social justice reveals a striking naïveté (...)
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  • Social Justice and the Future of Flood Insurance.John O'Neill & Martin O'Neill - 2012 - Joseph Rowntree Foundation.
    What would be a fair model for flood insurance? Catastrophic flooding has become increasingly frequent in the UK and, with climate change, is likely to become even more frequent in the future. With the UK's current flood insurance regime ending in 2013, we argues that: -/- - there is an overwhelming case for rejecting a free market in flood insurance after 2013; - this market-based approach threatens to leave many thousands of properties uninsurable, leading to extensive social blight; - there (...)
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  • El igualitarismo de la suerte, Kant y la injusticia de tolerar la pobreza en el mundo.Asier Erdozain - 2018 - Isegoría 58:77-103.
    This paper aims to offer a plausible and renewed defence of the axioms of the already well-known account of political philosophy ‘luck egalitarianism’. By finding certain support not only in the Kantian moral programme but also in widely accepted intuitions of our time, it is contended that luck egalitarianism possesses sufficient justification to become an ethical guide at the global level, revealing plausibly the existence of a compelling positive moral duty to terminate global poverty and denouncing its toleration as nothing (...)
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  • Neutrality of What? Public Morality and the Ethics of Equal Respect.Koen Raes - 1995 - Philosophica 56 (2):133-168.
  • The Slavery of the Not So Talented.Alexander Brown - 2011 - Ethical Theory and Moral Practice 14 (2):185-196.
    The article sets forth Ronald Dworkin’s efforts to avert the slavery of the talented within his theory of equality, so that they are not forced to work full-time at one type of job, but then criticises Dworkin for failing to apply similar concerns to not so talented workers. It argues that he overlooks the problem of the slavery of the not so talented that results from the tough rules he proposes for dealing with insurance payouts. Finally, it tries to show (...)
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  • Mother Rocks the Cradle and She Waits: Towards a Feminist Theology of Obscurity.Brenda Sharp - 2017 - Feminist Theology 25 (3):257-272.
    In this article I will argue that systemic institutional conditions contained within a family structure result in oppression and obscurity for mothers. In countering this somewhat gloomy assertion, I will introduce a feminist theology of obscurity as a means of actualizing personhood for mothers and acknowledging the concomitant empowerment to be found within motherhood.
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  • The Egalitarian Quality of Lottocracy.Julia Jakobi - 2019 - Quaderns de Filosofia 6 (2):43.
    Recently, political models which employ lottery-selection instead of ballot voting have been proposed. Proponents argue that such lottocratic models can improve the representation of the population and reduce undemocratic influences. In this paper, I argue that these proposals also satisfy the egalitarian requirement of democracy. I claim that having an equal chance to be selected by lot is equally egalitarian as having an equally weighed vote for two reasons: first, having a chance to be selected by lot satisfies the requirement (...)
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  • Quaderns de Filosofia VI, 2.Quad Fia - 2019 - Quaderns de Filosofia 6 (2).
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  • Equality, Political Order and Ethics: Hobbes and the Systematics of Democratic Rationality.Rolf Zimmermann & Maeve Cooke - 1988 - Philosophy and Social Criticism 14 (3-4):339-358.
  • Global Equality of Resources and the Problem of Valuation.Alexander Brown - 2016 - Critical Review of International Social and Political Philosophy 19 (5):609-628.
  • Choosing Expensive Tastes.Louis Kaplow - 2006 - Canadian Journal of Philosophy 36 (3):415-425.
    Harvard Law School, Cambridge, MA 02138, USA.
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  • The Space for Justice in Social Animals.Hans Johann Glock & M. Christen - 2012 - .
    While differentialists deny that non-linguistic animals can have a sense of justice, assimilationists credit some animals with such an advanced moral attitude. We approach this debate from a philosophical perspective. First, we outline the history of the notion of justice in philosophy and how various facets of that notion play a role in contemporary empirical investigations of justice among humans. On this basis, we develop a scheme for the elements of justice-relevant situations and for criteria of justice that should be (...)
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  • Two Models of Equality and Responsibility.Michael Blake & Mathias Risse - 2008 - Canadian Journal of Philosophy 38 (2):165-199.
  • Bienes primarios, igualdad de oportunidas e igualdad de recursos.Caroline Guibet Lafaye - 2005 - Isegoría 33.
    El cuidado de la reciprocidad y de la imparcialidad es fundamental en la tradición de la filosofía liberal. Las teorías liberales y solidarias de la justicia aspiran a establecer un acceso igual a las oportunidades y a los recursos a todos los individuos dentro de la comunidad. Sin embargo la dificultad principal que se encuentra reside en la determinación y la identificación de los recursos pertinentes que se debe tomar en cuenta. Ahora bien el análisis demuestra que ni el enfoque (...)
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  • Desert, Fairness, and Resentment.Dana Kay Nelkin - 2013 - Philosophical Explorations 16 (2):1-16.
    Responsibility, blameworthiness in particular, has been characterized in a number of ways in a literature in which participants appear to be talking about the same thing much of the time. More specifically, blameworthiness has been characterized in terms of what sorts of responses are fair, appropriate, and deserved in a basic way, where the responses in question range over blame, sanctions, alterations to interpersonal relationships, and the reactive attitudes, such as resentment and indignation. In this paper, I explore the relationships (...)
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  • Ocho Desiderata Metodológicos de Las Teorías Sociales Normativas.Antoni Dümenech - 1998 - Isegoría 18:115-141.
  • On Nancy Fraser and Axel Honneth's Redistribution or Recognition? A Political-Philosophical Exchange.Marcus Ohlström, Marco Solinas & Olivier Voirol - 2011 - Iris. European Journal of Philosophy and Public Debate 3 (5):205-221.
  • Are Early Confucians Consequentialists?Wang Yunping - 2005 - Asian Philosophy 15 (1):19-34.
    Various attempts have been made to interpret Confucian ethics in the framework of consequentialist ethics. Such interpretations either treat Mencius theory of moral choice as a kind of act-utilitarianism or attribute to Mencius a rather sophisticated consequentialist moral view. In this paper I challenge such interpretations and try to clarify the nature of the Confucian conception of the good. In order to show that the Confucian good is teleological but non-consequentialist, I will discuss different ways (especially those of John Rawls (...)
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  • Towards a Critique of the Moral Foundations of Intellectual Property Rights.Theodoros Papaioannou - 2006 - Journal of Global Ethics 2 (1):67 – 90.
    Research in recent history has neglected to address the moral foundations of particular kinds of public policy such as the protection of intellectual property rights (IPRs). On the one hand, nation-states have enforced a tightening of the IPR system. On the other, only recently have national government and international institutions recognised that the moral justification for stronger IPRs protection is far from being plausible and cannot be taken for granted. In this article, IPRs are examined as individual rights founded upon (...)
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  • Two Models of Consensus.Sudarsan Padmanabhan - unknown
    My dissertation titled Two Models of Consensus is based on five arguments. 1. Consensus is asymmetrical. 2. Consensus is partial or limited unanimity. 3. Consensus and democracy do have a concomitant relation. 4. Consensus is not organic to political systems. 5. Consensus depends upon civil society, subsidiarity, and the dominant cultural paradigm of society. In the first chapter titled "Historical Specificity of the Western Conception of Civil Society" I argue that concept of civil society evolved under certain conditions in a (...)
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  • Toward a Responsibility-Catering Prioritarian Ethical Theory of Risk.Per Wikman-Svahn & Lars Lindblom - 2018 - Science and Engineering Ethics:1-16.
    Standard tools used in societal risk management such as probabilistic risk analysis or cost–benefit analysis typically define risks in terms of only probabilities and consequences and assume a utilitarian approach to ethics that aims to maximize expected utility. The philosopher Carl F. Cranor has argued against this view by devising a list of plausible aspects of the acceptability of risks that points towards a non-consequentialist ethical theory of societal risk management. This paper revisits Cranor’s list to argue that the alternative (...)
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  • How to Do Research Fairly in an Unjust World.Angela J. Ballantyne - 2010 - American Journal of Bioethics 10 (6):26-35.
    International research, sponsored by for-profit companies, is regularly criticised as unethical on the grounds that it exploits research subjects in developing countries. Many commentators agree that exploitation occurs when the benefits of cooperative activity are unfairly distributed between the parties. To determine whether international research is exploitative we therefore need an account of fair distribution. Procedural accounts of fair bargaining have been popular solutions to this problem, but I argue that they are insufficient to protect against exploitation. I argue instead (...)
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  • Liberal Neutrality or Liberal Tolerance?Colin M. Macleod - 1997 - Law and Philosophy 16 (5):529 - 559.
    This paper explores tensions in Ronald Dworkin's liberal theory (and liberalism more generally) about the appropriate relationship of the state to the different conceptions of the good that may be adopted by its citizens. Liberal theory generally supposes that the state must exhibit a kind of impartiality to different conceptions of the good. This impartiality is often thought to be captured by an anti-perfectionist ideal of liberal neutrality. But neutrality is often criticized as an ideal that lacks adequate theoretical support (...)
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  • Social Choice and Just Institutions: New Perspectives.Marc Fleurbaey - 2007 - Economics and Philosophy 23 (1):15-43.
    It has become accepted that social choice is impossible in the absence of interpersonal comparisons of well-being. This view is challenged here. Arrow obtained an impossibility theorem only by making unreasonable demands on social choice functions. With reasonable requirements, one can get very attractive possibilities and derive social preferences on the basis of non-comparable individual preferences. This new approach makes it possible to design optimal second-best institutions inspired by principles of fairness, while traditionally the analysis of optimal second-best institutions was (...)
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  • Relational Egalitarianism and the Grounds of Entitlements to Health Care.Brian Berkey - 2018 - Les ateliers de l'éthique/The Ethics Forum 13 (3):85-104.
    In recent years, a number of philosophers have argued that much theorizing about the value of equality, and about justice more generally, has focused unduly on distributive issues and neglected the importance of egalitarian social relationships. As a result, relational egalitarian views, according to which the value of egalitarian social relations provides the grounds of the commitment that we ought to have to equality, have gained prominence as alternatives to more fundamentally distributive accounts of the basis of egalitarianism, and of (...)
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  • Initial Citizenship and Rectificatory Secession.Jouni Reinikainen - 2012 - In Eva Erman & Ludvig Beckman (eds.), Territories of Citizenship. Palgrave-Macmillan. pp. 146.
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  • Eigenverantwortung als Verteilungskriterium im Gesundheitswesen: Theoretische Grundlagen und praktische Umsetzung.A. Buyx - 2005 - Ethik in der Medizin 17 (4):269-283.
    ZusammenfassungDie demografische Entwicklung und der medizinische Fortschritt werden die Problematik der Ressourcenknappheit im deutschen Gesundheitswesen in Zukunft weiter verschärfen. Soll nicht nur kurzfristig akuten Sparzwängen ausgewichen werden, steht – wie in verschiedenen Ländern bereits geschehen – auch Deutschland auf Dauer eine Prioritätensetzung im Gesundheitswesen bevor. Diese sollte in möglichst transparenter Weise nach klaren Kriterien erfolgen. Eines der seit einiger Zeit häufig öffentlich zitierten Kriterien der Verteilung von Mitteln in der Gesundheitsversorgung ist die Eigenverantwortung von Patienten. Deren Berücksichtigung in der Allokation (...)
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  • A Liberal Egalitarian Paradox.Alexander W. Cappelen & Bertil Tungodden - 2006 - Economics and Philosophy 22 (3):393-408.
    A liberal egalitarian theory of justice seeks to combine the values of equality, personal freedom, and personal responsibility. It is considered a much more promising position than strict egalitarianism, because it supposedly provides a fairness argument for inequalities reflecting differences in choice. However, we show that it is inherently difficult to fulfill this ambition. We present a liberal egalitarian paradox which shows that there does not exist any robust reward system that satisfies a minimal egalitarian and a minimal liberal requirement. (...)
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  • Editorial.Michael A. Peters - 2011 - Educational Philosophy and Theory 43 (8):793-796.
  • Egalitarian Justice and Valuational Judgment.Carl Knight - 2009 - Journal of Moral Philosophy 6 (4):482-498.
    Contemporary discussions of egalitarian justice have often focused on the issue of expensive taste. G.A. Cohen has recently abandoned the view that all chosen disadvantages are non-compensable, now maintaining that chosen expensive judgmental tastes—those endorsed by valuational judgment—are compensable as it is unreasonable to expect persons not to develop them. But chosen expensive brute taste—the main type of non-compensable expensive taste on the new scheme—cannot be described in such a way that there is a normative difference between it and chosen (...)
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  • What Has Realism Got To Do With It?Tony Lawson - 1999 - Economics and Philosophy 15 (2):269.