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Douglas B. Rasmussen [51]Douglas Bruce Rasmussen [1]
  1.  3
    Norms of Liberty: A Perfectionist Basis for Non-Perfectionist Politics.Douglas B. Rasmussen & Douglas J. Den Uyl - 2005 - Pennsylvania State University Press.
    How can we establish a political/legal order that in principle does not require the human flourishing of any person or group to be given structured preference over that of any other? Addressing this question as the central problem of political philosophy,_ Norms of Liberty_ offers a new conceptual foundation for political liberalism that takes protecting liberty, understood in terms of individual negative rights, as the primary aim of the political/legal order. Rasmussen and Den Uyl argue for construing individual rights as (...)
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  2.  2
    Liberty and Nature an Aristotelian Defense of Liberal Order.Douglas B. Rasmussen & Douglas J. Den Uyl - 1991 - Open Court.
    Aristotle's way of thinking has normally been understood as hostile to any liberal, pluralistic, or commercial society. In Liberal Nature, Rasmussen and Den Uyl set out to show that the Aristotelian approach to ethics supports the natural rights which form the most secure basis for liberal principles. The authors lay the foundations for their thesis by rebutting the most prominent arguments against the Aristotelian approach; they then offer a new interpretation for Aristotelian ethics as a natural-end ethics in which human (...)
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  3. Human Flourishing and the Appeal to Human Nature*: DOUGLAS B. RASMUSSEN.Douglas B. Rasmussen - 1999 - Social Philosophy and Policy 16 (1):1-43.
    If “perfectionism” in ethics refers to those normative theories that treat the fulfillment or realization of human nature as central to an account of both goodness and moral obligation, in what sense is “human flourishing” a perfectionist notion? How much of what we take “human flourishing” to signify is the result of our understanding of human nature? Is the content of this concept simply read off an examination of our nature? Is there no place for diversity and individuality? Is the (...)
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  4.  32
    The Significance for Cognitive Realism of the Thought of John Poinsot.Douglas B. Rasmussen - 1994 - American Catholic Philosophical Quarterly 68 (3):409-424.
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  5. A Groundwork for Rights: Man's Natural End.Douglas B. Rasmussen - 1980 - Journal of Libertarian Studies 4 (1):65-76.
     
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  6.  89
    Quine and Aristotelian Essentialism.Douglas B. Rasmussen - 1984 - New Scholasticism 58 (3):316-335.
  7. Norms of Liberty : Challenges and Prospects.Douglas B. Rasmussen & Douglas J. Den Uyl - 2008 - In Aeon J. Skoble (ed.), Reading Rasmussen and Den Uyl: Critical Essays on Norms of Liberty. Lexington Books.
  8.  21
    Rand on Obligation and Value.Douglas B. Rasmussen - 2002 - Journal of Ayn Rand Studies 4 (1):69 - 86.
    Douglas B. Rasmussen examines, in this revised and extended version of his 1990 address to the Ayn Rand Society, whether Rand's ethics are best interpreted as dependent on a "pre-moral" choice. He argues that such an interpretation undercuts Rand's claim to provide a rational foundation for ethics. He suggests an alternative, neo-Aristotelian interpretation of Rand's ethics, which treats "man's survival qua man" as the telos of human choice and takes the obligation to achieve this ultimate end as the result of (...)
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  9.  2
    Liberty for the 21st Century: Contemporary Libertarian Thought.Tibor R. Machan & Douglas B. Rasmussen - 1995 - Rowman & Littlefield Publishers.
    Fifteen distinguished contributors free present up-to-date arguments for the libertarian alternative. Part One introduces libertarianism and outlines some approaches by which it might be justified. Part Two addresses how a society that embraces libertarian principles might deal with various social problems, especially those that seem to require government intervention. Part Three responds to criticisms of libertarianism from other political perspectives and presents a libertarian critique of those viewpoints. Contributors: N. Scott Arnold; James E. Chesher; Mike Gemmell; John Hospers; Gregory R. (...)
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  10.  19
    Rejoinder to Tibor R. Machan, "Rand and Choice" (Spring 2006): Regarding Choice and the Foundation of Morality: Reflections on Rand's Ethics.Douglas B. Rasmussen - 2006 - Journal of Ayn Rand Studies 7 (2):309 - 328.
    This essay examines the relationship between human choice and Rand's ethical standard for moral goodness and obligation. It shows that the neo-Aristotclian interpretation of Rand's ethics—an interpretation that does not accept the doctrine of "premoral choice" but instead claims that flourishing as a rational animal is the telos of human life and choice—is crucial to the viability of her ethical theory. The defenders of premoral choice confuse the conceptual order with the real and, despite their intentions, make Rand's ethics into (...)
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  11.  76
    The Importance of Metaphysical Realism for Ethical Knowledge: Douglas B. Rasmussen.Douglas B. Rasmussen - 2008 - Social Philosophy and Policy 25 (1):56-99.
    In this essay, I consider whether the alleged demise of metaphysical realism does actually provide a better way for defending the cognitive status of ethical judgments. I argue that the rejection of a realist ontology and epistemology does not help to establish the claim that ethical knowledge is possible. More specifically, I argue that Hilary Putnam's argument does not succeed in making a case for ethical knowledge. In fact, his account of the procedures by which our valuations are warranted—the criteria (...)
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  12.  72
    The Myth of Atomism.Douglas J. Den Uyl & Douglas B. Rasmussen - 2006 - Review of Metaphysics 59 (4):841-868.
    CHARLES TAYLOR, IN TWO IMPORTANT ESSAYS, offers both a refutation of what appears to be the foundations of liberalism as well as an alternative “third way” to the liberal-communitarian debate. In this paper we are broadly interested in the role of community within a liberal framework, and for that reason the Taylor essays are a useful way to begin such an exploration. There is, we believe, much in Taylor with which to agree. If liberalism somehow fails to accommodate any meaningful (...)
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  13.  31
    Realism, Intentionality, and the Nature of Logical Relations.Douglas B. Rasmussen - 1992 - Proceedings of the American Catholic Philosophical Association 66:267.
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  14.  14
    Two Dogmas of Egalitarianism.Douglas B. Rasmussen & Douglas J. Den Uyl - 2020 - Journal des Economistes Et des Etudes Humaines 26 (1).
    It is more than clear that in our previous works—Norms of Liberty and The Perfectionist Turn—we are opposing what is generally understood as egalitarianism in political philosophy. Our purpose here is to clarify our opposition by showing that our rejection of egalitarianism cannot be successfully accused of being inconsistent with morality itself. We believe that discussing what we call “two dogmas of egalitarianism” will go some distance in accomplishing that end. These “dogmas” can be stated as follows: The burden of (...)
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  15.  47
    The Perfectionist Turn*: Douglas J. Den Uyl and Douglas B. Rasmussen.Douglas J. Den Uyl & Douglas B. Rasmussen - 2013 - Social Philosophy and Policy 30 (1-2):69-94.
    This essay asks whether what is good for someone is distinct from her self-perfection, and whether it makes sense to understand either her good or her self-perfection in terms of the other. The essay adopts a traditional naturalistic understanding of perfection. It argues, however, that the conception of human nature that underlies the perfectionist view must be more individualistic than it is often taken to be. It goes on to distinguish individuative from generic features of human nature; because the account (...)
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  16.  52
    The Open-Question Argument and the Issue of Conceivability.Douglas B. Rasmussen - 1982 - Proceedings and Addresses of the American Philosophical Association 56:162.
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  17.  29
    Liberalism in Retreat.Douglas B. Rasmussen - 2009 - Review of Metaphysics 62 (4):875-908.
    This essay presents a brief summary of the Sen/Nussbaum conception of liberalism, offers some main points of criticism, and contrasts their conception of human flourishing and politics with an alternative one. The ultimate aim will be to show that they do not advance the cause of liberalism properly understood but actually retreat from it. The “human capabilities argument,” “public reasoning,” “internalist essentialism,” and other key concepts are discussed. The paper concludes that Sen and Nussbaum fail to adequately defend the premises (...)
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  18. Mangerial Ethics.Douglas B. Rasmussen - 1988 - In Tibor R. Machan (ed.), Commerce and Morality. Rowman & Littlefield. pp. 23.
     
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  19. Necessary Truth, the Game Analogy, and the Meaning-is-Truth Thesis.Douglas B. Rasmussen - 1982 - The Thomist 46 (3):423.
     
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  20. Rorty and the Nature of Intentionality.Douglas B. Rasmussen - 1983 - Proceedings and Addresses of the American Philosophical Association 57:152.
     
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  21.  9
    Reality, Reason, and Rights: Essays in Honor of Tibor R. Machan.Douglas B. Rasmussen, Aeon J. Skoble & Douglas J. Den Uyl (eds.) - 2011 - Lexington Books.
    This collection of essays seeks to explore Tibor R. Machan’s philosophical ideas by considering some of the basic issues with which he has been concerned throughout his long and highly productive career.
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  22. Rorty, Wittgenstein, and the Nature of Intentionality.Douglas B. Rasmussen - 1983 - Proceedings of the American Catholic Philosophical Association 57:152-162.
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  23.  48
    Ethical Individualism, Natural Law, and the Primacy of Natural Rights.Douglas J. Den Uyl & Douglas B. Rasmussen - 2001 - Social Philosophy and Policy 18 (1):34-69.
    Whether or not Strauss's observation is historically accurate, it does suggest two sets of questions for philosophical examination. (1) Is Strauss correct to view natural duties and natural rights as the same type of ethical concept? Do they serve the same function? Do they work on the same level, and are they necessarily in competition with each other? (2) Does saying that the individual human being is the center of the moral world require that one reject the idea of a (...)
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  24. A Critique of Rawls' "Theory of Justice".Douglas B. Rasmussen - 1974 - Pacific Philosophical Quarterly 55 (3):303.
     
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  25. Jack W. Meiland and Michael Krausz, Eds.: "Relativism". [REVIEW]Douglas B. Rasmussen - 1986 - The Thomist 50 (2):309.
     
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  26.  38
    Political Legitimacy and Discourse Ethics.Douglas B. Rasmussen - 1992 - International Philosophical Quarterly 32 (1):17-34.
  27.  25
    Deely, Wittgenstein, and Mental Events.Douglas B. Rasmussen - 1980 - New Scholasticism 54 (1):60-67.
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  28.  24
    Liberalism, Contractarianism, and the Choice of Liberties: A Response to Gray.Douglas B. Rasmussen - 1985 - Bowling Green Studies in Applied Philosophy 7:26-36.
  29.  30
    The Catholic Ethic and the Spirit of Capitalism.Douglas B. Rasmussen - 1994 - American Catholic Philosophical Quarterly 68 (4):557-561.
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  30.  20
    Wittgenstein and the Search for Meanings.Douglas B. Rasmussen - 1982 - Semiotics:577-590.
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  31.  30
    Rorty, Wittgenstein, and the Nature of Intentionality.Douglas B. Rasmussen - 1983 - Proceedings of the American Catholic Philosophical Association 57:152-162.
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  32.  31
    Liberalism and Natural End Ethics.Douglas B. Rasmussen - 1990 - American Philosophical Quarterly 27 (2):153 - 161.
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  33.  22
    The Role and Responsibility of the Moral Philosopher.Douglas B. Rasmussen - 1982 - Proceedings of the American Catholic Philosophical Association 56:162-172.
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  34.  27
    Commentary on Sterba.Douglas B. Rasmussen & Douglas J. Den Uyl - 2011 - Journal of Social Philosophy 42 (4):416-427.
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  35.  12
    Natural Law and Natural Rights: Bastiat Vindicated.Douglas B. Rasmussen - 2001 - Journal des Economistes Et des Etudes Humaines 11 (2).
    Bastiat claims that the individual rights to life, liberty, and property are natural rights. Further, he claims that these natural rights are a matter of natural law and are not mere conventions. However, he never offers a detailed account of the connection between natural law and natural rights. By outlining a neo-Aristotelian theory of natural law that consists of two poles—an individualized vision of human flourishing and a conception of individual rights as metanormative principles—it is argued that Bastiat’s core insight (...)
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  36.  17
    The Right to Liberty in a Good Society.Randy E. Barnett & Douglas B. Rasmussen - unknown
    We have been asked to consider how a "Constitution of Civic Virtue" might contribute to a "good society." To answer this question, we need to have some idea of what a good society might be, and we need to be able to articulate that idea. Certainly, we think we know a good movie when we see it, a good book when we read it, a good argument when we hear it, and a good idea when we have one, but we (...)
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  37.  16
    Reply to Peter E. Vedder, "Self-Directedness and the Human Good" (Fall 2007): Defending Norms of Liberty.Douglas J. Den Uyl & Douglas B. Rasmussen - 2008 - Journal of Ayn Rand Studies 10 (1):235-238.
    This essay is a response to Peter E. Vedder's Fall 2007 review of the authors' book, Norms of Liberty: A Perfectionist Basis for Non-Perfectionist Politics. Vedder argues that the authors 1) have a Kantian notion of self-directedness, and 2) are inconsistent in the application of their philosophical anthropology to their view of political liberty. In denying both claims, the authors assert that Vedder both fails to define certain terms and holds them to positions they do not accept.
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  38.  13
    Grounding Necessary Truth in the Nature of Things: A Redux.Douglas B. Rasmussen - 2014 - In Louis F. Groarke & Paolo C. Biondi (eds.), Shifting the Paradigm: Alternative Perspectives on Induction. De Gruyter. pp. 323-358.
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  39.  14
    Rejoinder to Robert Hartford, "Objectivity and the Proof of Egoism" (Spring 2007): Rand's Metaethics.Douglas B. Rasmussen - 2007 - Journal of Ayn Rand Studies 8 (2):307 - 316.
    In response to Robert Hartford's criticisms of his Spring 2006 Journal of Ayn Rand Studies essay, "Regarding Choice and the Foundations of Morality," Rasmussen argues against "the official" interpretation of Rand's ethics as resting on a basic "choice to live." Drawing from his work with Douglas Den Uyl, Rasmussen argues that Rand's metaethics is best understood in "biocentric," neo-Aristotelian terms: that human choice does not set the context in which it operates and that "man's life qua man" is the natural (...)
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  40.  14
    Henry Babcock Veatch (1911-1999).Douglas B. Rasmussen - 1999 - Review of Metaphysics 53 (1):271-272.
  41.  14
    Perfectionism, Immanence, and Transcendence.Douglas B. Rasmussen & Douglas J. Den Uyl - 2012 - In Jonathan Jacobs (ed.), Reason, Religion, and Natural Law: From Plato to Spinoza. Oxford University Press.
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  42.  13
    Rand's Metaethics.Douglas B. Rasmussen - 2007 - Journal of Ayn Rand Studies 8 (2):307-316.
    In response to Robert Hartford's criticisms of his Spring 2006 Journal of Ayn Rand Studies essay, "Regarding Choice and the Foundations of Morality," Rasmussen argues against "the official" interpretation of Rand's ethics as resting on a basic "choice to live." Drawing from his work with Douglas Den Uyl, Rasmussen argues that Rand's metaethics is best understood in "biocentric," neo-Aristotelian terms: that human choice does not set the context in which it operates and that "man's life qua man" is the natural (...)
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  43. Logical Possibility: An Aristotelian Essentialist Critique.Douglas B. Rasmussen - 1983 - The Thomist 47 (4):515.
     
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  44.  12
    Reply to Peter E. Vedder, "Self-Directedness and the Human Good" (Fall 2007): Defending Norms of Liberty.Douglas J. Den Uyl & Douglas B. Rasmussen - 2008 - Journal of Ayn Rand Studies 10 (1):235 - 238.
    This essay is a response to Peter E. Vedder's Fall 2007 review of the authors' book, Norms of Liberty: A Perfectionist Basis for Non-Perfectionist Politics. Vedder argues that the authors 1) have a Kantian notion of self-directedness, and 2) are inconsistent in the application of their philosophical anthropology to their view of political liberty. In denying both claims, the authors assert that Vedder both fails to define certain terms and holds them to positions they do not accept.
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  45.  12
    In Memoriam: Henry Babcock Veatch (1911-1999).Douglas B. Rasmussen - 1999 - Review of Metaphysics 53 (1):271 - 272.
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  46. The Philosophic Thought of Ayn Rand.Douglas J. Uyl & Douglas B. Rasmussen (eds.) - 1987 - University of Illinois Press.
    "An Illini book." Includes bibliographical references and index.
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  47. The Philosophic Thought of Ayn Rand.Douglas J. Uyl & Douglas B. Rasmussen (eds.) - 1984 - University of Illinois Press.
    "An Illini book." Includes bibliographical references and index.
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  48.  27
    Logical Possibility, Iron Bars, and Necessary Truth.Douglas B. Rasmussen - 1977 - New Scholasticism 51 (1):117-122.
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  49.  4
    Rorty, Wittgenstein, and the Nature of Intentionality.Douglas B. Rasmussen - 1988 - Philosophie Et Culture: Actes du XVIIe Congrès Mondial de Philosophie 3:47-51.
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  50.  4
    Retreat From Liberalism: Human Capabilities and Public Reasoning.Douglas J. Den Uyl & Douglas B. Rasmussen - 2009 - Journal des Economistes Et des Etudes Humaines 15 (1).
    Central to Amartya Sen's understanding and defense of political orders that promote equality is his appeal to human capabilities. However, he fails to provide a basis for their selection, weighting, and value. Moreover, the account of ethical reasoning by which he does attempt to respond to basic challenges is highly problematic. It not only conflicts with a view of human flourishing that is individualized, agent-relative, and self-directed but also offers neither justification for nor principled limitation of state imposed solutions.
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