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Journal articles on the topic 'Egalitarian theory'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Shapiro, Daniel. "EGALITARIANISM AND WELFARE-STATE REDISTRIBUTION." Social Philosophy and Policy 19, no. 1 (2002): 1–35. http://dx.doi.org/10.1017/s0265052502191023.

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A central idea of contemporary philosophical egalitarianism's theory of justice is that involuntary inequalities or disadvantages—those that arise through no choice or fault of one's own—should be minimized or rectified in some way. Egalitarians believe that the preferred institutional vehicle for fulfilling these obligations of justice is some form of a welfare state. Of course, contemporary egalitarians disagree about the best way to interpret or understand their theory of justice and institutions: Which inequalities are chosen and which are unchosen? What form of a welfare state will best s

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2

Cho, Hyun June. "The Force of Non-violence and an Egalitarian Imaginary." Criticism and Theory Society of Korea 26, no. 1 (2021): 185–211. http://dx.doi.org/10.19116/theory.2021.26.1.185.

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Lippert-Rasmussen, Kasper. "Is it unjust that elderly people suffer from poorer health than young people? Distributive and relational egalitarianism on age-based health inequalities." Politics, Philosophy & Economics 18, no. 2 (2019): 145–64. http://dx.doi.org/10.1177/1470594x19828020.

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In any normal population, health is unequally distributed across different age groups. Are such age-based health inequalities unjust? A divide has recently developed within egalitarian theories of justice between relational egalitarians focusing on the egalitarian nature of social relations and luck egalitarians focusing on the distribution of goods such as welfare or resources. I argue that the most plausible versions of these two theories – ‘whole lives’ luck egalitarianism and time-relative relational egalitarianism – imply conflicting answers to the opening question. Under realistic condit

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4

Hunt, Ian. "How Egalitarian is Rawls's Theory of Justice?" Philosophical Papers 39, no. 2 (2010): 155–81. http://dx.doi.org/10.1080/05568641.2010.503444.

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5

Rakos, Richard F. "Socialism, Behavioral Theory, and the Egalitarian Society." Behavior Analysis and Social Action 7, no. 1-2 (1989): 23–29. http://dx.doi.org/10.1007/bf03406104.

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Lindsay, Ira K. "A DEFENSE OF HUMEAN PROPERTY THEORY." Legal Theory 27, no. 1 (2021): 36–69. http://dx.doi.org/10.1017/s1352325221000033.

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ABSTRACTTwo rival approaches to property rights dominate contemporary political philosophy: Lockean natural rights and egalitarian theories of distributive justice. This article defends a third approach, which can be traced to the work of David Hume. Unlike Lockean rights, Humean property rights are not grounded in pre-institutional moral entitlements. In contrast to the egalitarian approach, which begins with highly abstract principles of distributive justice, Humean theory starts with simple property conventions and shows how more complex institutions can be justified against a background of

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HODGSON, LOUIS-PHILIPPE. "Justice as Luck Egalitarian Fairness?" Dialogue: Canadian Philosophical Review/Revue canadienne de philosophie 58, no. 4 (2019): 741–50. http://dx.doi.org/10.1017/s0012217319000052.

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In A Conceptual Investigation of Justice, Kyle Johannsen maintains that the strongest version of John Rawls’s theory of justice is one that incorporates the luck egalitarian conception of fairness developed by G.A. Cohen. He also contends that, once the theory is modified in this way, it becomes clear that the original position doesn’t yield principles of justice but rather what Cohen calls ‘rules of regulation.’ I argue that the minimal conception of fairness that Rawls favours is the right one for his purposes, and that bringing in luck egalitarian fairness would render the outcome of the or

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King, Lynda A., and Daniel W. King. "Sex-Role Egalitarian Ism Scale." Psychology of Women Quarterly 21, no. 1 (1997): 71–87. http://dx.doi.org/10.1111/j.1471-6402.1997.tb00101.x.

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The Sex-Role Egalitarianism Scale (SRES) was developed to measure attitudes toward the equality of women and men across content domains representing marital, parental, employment, social-interpersonal-heterosexual, and educational roles. The instrument exists in four versions: two alternate 95-item full forms and two alternate 25-item abbreviated forms. Reliability indices derived from a classical test-theory approach, multifaceted generalizability procedures, and an item-response theory-based analysis all support consistency or precision of measurement. Evidence for convergent, discriminant,

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9

CAPPELEN, ALEXANDER W., and BERTIL TUNGODDEN. "A LIBERAL EGALITARIAN PARADOX." Economics and Philosophy 22, no. 3 (2006): 393–408. http://dx.doi.org/10.1017/s0266267106001039.

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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. Moreover, we demonstrate how libertarianism

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10

Pierik, Roland, and Ingrid Robeyns. "Resources versus Capabilities: Social Endowments in Egalitarian Theory." Political Studies 55, no. 1 (2007): 133–52. http://dx.doi.org/10.1111/j.1467-9248.2007.00646.x.

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11

Lecce, Steven. "Should Egalitarians be Perfectionists?" Politics 25, no. 3 (2005): 127–34. http://dx.doi.org/10.1111/j.1467-9256.2005.00237.x.

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Political philosophers often worry about the potentially elitist implications of perfectionism as the basis of distributive justice. Richard Arneson challenges this familiar connection between perfectionism and elitism by developing an egalitarian theory of distributive justice with distinctively perfectionist grounds. In this article, I argue that Arneson's theory is implausible, because an egalitarian political morality renders perfectionism either irrelevant or arbitrary.

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12

Norman, Wayne. "Rawls on Markets and Corporate Governance." Business Ethics Quarterly 25, no. 1 (2015): 29–64. http://dx.doi.org/10.1017/beq.2015.16.

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ABSTRACT:Like most egalitarian political philosophers, John Rawls believes that a just society will rely on markets and business firms for much of its economic activity—despite acknowledging that market systems will tend to create very unequal distributions of goods, opportunities, power, and status. Rawls himself remains one of the few contemporary political philosophers to explore at any length the way an egalitarian theory of justice might deal with fundamental options in political economy. This article examines his arguments and conclusions on these topics. It argues that contemporary Rawl

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13

Weber, Michael. "Should Desert Replace Equality? Replies to Kagan." Journal of Ethics and Social Philosophy 4, no. 3 (2017): 1–28. http://dx.doi.org/10.26556/jesp.v4i3.45.

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Many people are moved by the thought that if A is worse off than B, then if we can improve the condition of one or the other but not both that it is better to improve the condition of A. Egalitarians are buoyed by the prevalence of such thoughts. But something other than egalitarianism could be driving these thoughts. In particular, such thoughts could be motivated, instead, by a combination of the belief that desert should determine how people fare and the belief that, for the most part, people are equally deserving. Shelly Kagan has pushed this line of argument, suggesting that desert should

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14

VOIGT, KRISTIN. "Justice, Pluralism, and the Egalitarian Ethos." Dialogue: Canadian Philosophical Review/Revue canadienne de philosophie 58, no. 4 (2019): 721–28. http://dx.doi.org/10.1017/s0012217319000143.

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One of the central aims of Kyle Johannsen’s monograph, A Conceptual Investigation of Justice, is to defend the idea that we should think of justice as a fundamental value—a value that can come into conflict with other fundamental values. This pluralism is associated in particular with G.A. Cohen’s work and his critique of John Rawls’s theory of justice. In this commentary, I sketch some of the implications of Cohen’s pluralism for a Cohenite ethos of justice.

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15

Latimer, Trevor. "Plural voting and political equality: A thought experiment in democratic theory." European Journal of Political Theory 17, no. 1 (2015): 65–86. http://dx.doi.org/10.1177/1474885115591344.

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I demonstrate that a set of well-known objections defeat John Stuart Mill’s plural voting proposal, but do not defeat plural voting as such. I adopt the following as a working definition of political equality: a voting system is egalitarian if and only if departures from a baseline of equally weighted votes are normatively permissible. I develop an alternative proposal, called procedural plural voting, which allocates plural votes procedurally, via the free choices of the electorate, rather than according to a substantive standard of competence. The alternative avoids standards objections to M

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16

Ball, Stephen W. "Economic Equality: Rawls versus Utilitarianism." Economics and Philosophy 2, no. 2 (1986): 225–44. http://dx.doi.org/10.1017/s1478061500002644.

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Perhaps the most salient feature of Rawls's theory of justice (Rawls, 1971) which at once attracts supporters and repels critics is its apparent egalitarian conclusion as to how economic goods are to be distributed. Indeed, many of Rawls's sympathizers may find this result intuitively appealing, and regard it as Rawls's enduring contribution to the topic of economic justice, despite technical deficiencies in Rawls's contractarian, decision-theoretic argument for it (see, e.g., Nagel, 1973, p. 234) which occupy the bulk of the critical literature. Rawls himself, having proposed a “coherence” th

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Elliott, John. "The Jesus Movement Was Not Egalitarian but Family-oriented." Biblical Interpretation 11, no. 2 (2003): 173–210. http://dx.doi.org/10.1163/156851503765661276.

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AbstractThe theory that Jesus founded a "discipleship of equals" that after his death assumed the shape of egalitarian structured house churches, which by the end of the first century abandoned their egalitarian ethos and organization and assimilated to the conventional patriarchal household pattern of their Greco-Roman environment, fails to stand up under close scrutiny. The theory lacks probative textual and historical support, is sociologically implausible, conceptually anachronistic, and appears ideologically driven.

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Young, Shaun P. "Pursuing Equal Opportunities: The Theory and Practice of Egalitarian Justice." Canadian Journal of Political Science 38, no. 2 (2005): 511–12. http://dx.doi.org/10.1017/s0008423905359993.

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Pursuing Equal Opportunities: The Theory and Practice of Egalitarian Justice, Lesley A. Jacobs, Cambridge Studies in Philosophy and Public Policy; Cambridge: Cambridge University Press, 2004, pp. xiv, 280.The concept of equality and the precise means by which it is most effectively realized are matters that for centuries have engaged scholars representing a variety of disciplines and animated some of the most interesting and sophisticated works in the fields of political theory, economics, sociology, and jurisprudence, to name only a few. Efforts to identify the specific demands of equality an

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Lynch, Kathleen. "Creating a dialogue between sociological and egalitarian theory in education." International Studies in Sociology of Education 11, no. 3 (2001): 237–60. http://dx.doi.org/10.1080/09620210100200077.

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Woolley, Frances, and Lesley A. Jacobs. "Pursuing Equal Opportunities: The Theory and Practice of Egalitarian Justice." Canadian Public Policy / Analyse de Politiques 30, no. 3 (2004): 343. http://dx.doi.org/10.2307/3552308.

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21

Schaller, Walter E. "Why Preference-Satisfaction Cannot Ground an Egalitarian Theory of Justice." Journal of Social Philosophy 31, no. 3 (2000): 294–306. http://dx.doi.org/10.1111/0047-2786.00047.

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22

Avraham, Ronen, and Issa Kohler-Hausmann. "ACCIDENT LAW FOR EGALITARIANS." Legal Theory 12, no. 3 (2006): 181–224. http://dx.doi.org/10.1017/s1352325206060071.

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This paper questions the fairness of our current tort-law regime and the philosophical underpinnings advanced in its defense, a theory known as corrective justice. Fairness requires that the moral equality and responsibility of persons be respected in social interactions and institutions. The concept of luck has been used by many egalitarians as a way of giving content to fairness by differentiating between those benefits and burdens that result from informed choice and those that result from fate or fortune. We argue that the theory of corrective justice, along with its institutional embodime

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23

Fabre, Cécile. "Global Distributive Justice: An Egalitarian Perspective." Canadian Journal of Philosophy Supplementary Volume 31 (2005): 139–64. http://dx.doi.org/10.1080/00455091.2005.10716852.

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A good deal of political theory over the last fifteen years or so has been shaped by the realization that one cannot, and ought not, consider the distribution of resources within a country in isolation from the distribution of resources between countries. Thus, thinkers such as Charles Beitz and Thomas Pogge advocate extensive global distributive policies; others, such as Charles Jones and David Miller, explicitly reject the view that egalitarian principles of justice should apply globally and claim that national communities have only duties to help other countries be viable economically and m

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24

Cohen, Joshua, and Joel Rogers. "Associations and Democracy." Social Philosophy and Policy 10, no. 2 (1993): 282–312. http://dx.doi.org/10.1017/s0265052500004234.

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Since the publication of John Rawls'sA Theory of Justice, normative democratic theory has focused principally on three tasks: refining principles of justice, clarifying the nature of political justification, and exploring the public policies required to ensure a just distribution of education, health care, and other basic resources. Much less attention has been devoted to examining the political institutions and social arrangements that might plausibly implement reasonable political principles. Moreover, the amount of attention paid to issues of organizational and institutional implementation

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25

Elam, J. Daniel. "An Anticolonial Theory of Reading." PMLA/Publications of the Modern Language Association of America 134, no. 1 (2019): 172–77. http://dx.doi.org/10.1632/pmla.2019.134.1.172.

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In 1931, S.R. Ranganathan, an unknown literary scholar and statistician from India, published a curious manifesto: The Five Laws of Library Science. The manifesto, written shortly after Ranganathan's return to India from London—where he learned to despise, among other things, the Dewey decimal system and British bureaucracy—argues for reorganizing Indian libraries. Ranganathan believed that India's libraries, many of which had been established by the British, could promote radically egalitarian ideals if they followed five fundamental laws.

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Falomir-Pichastor, Juan Manuel, Gabriel Mugny, and Jacques Berent. "The side effect of egalitarian norms: Reactive group distinctiveness, biological essentialism, and sexual prejudice." Group Processes & Intergroup Relations 20, no. 4 (2015): 540–58. http://dx.doi.org/10.1177/1368430215613843.

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In the context of sexual prejudice, in which group distinctiveness motivation is particularly strong for men, three studies tested the hypothesis that egalitarian norms can intensify reactive distinctiveness motives, and then paradoxically increase intergroup differentiation and prejudice. Depending on the studies, the egalitarian norm was experimentally manipulated or induced and kept constant. Group distinctiveness was manipulated through scientific support for the theory that a person’s sexual orientation is determined by biological factors in terms of the extant biological differences (hig

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PEREIRA, Juliano Gil Alves, Paulo Ricardo SANTANA, and Pedro César Sousa OLIVEIRA. "O CONTRATO SOCIAL BRASILEIRO VERSUS AS TEORIAS NEOCONTRATUALISTAS MODERNAS." REVISTA FUNEC CIENTÍFICA - MULTIDISCIPLINAR - ISSN 2318-5287 9, no. 11 (2020): 1–12. http://dx.doi.org/10.24980/rfcm.v9i11.3517.

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O presente trabalho busca analisar comparativamente os principais aspectos da Constituição da República Federativa do Brasil, de 1988, com as teorias neocontratualistas igualitária, libertária e marxista analítica objetivando averiguar se a Carta Magna, compreendida como pacto social brasileiro, se aproxima ou contempla alguma das teorias sociais modernas. Sendo uma pesquisa descritivo-explicativa, com abordagem qualitativa e de vertente jurídico-dogmática, adotou-se o método de análise comparativo. Utiliza-se a teoria igualitária de John Rawls, expondo os conceitos de liberalismo igualitário

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Schmidtz, David. "The Myth of Property: Toward an Egalitarian Theory of Ownership.John Christman." Ethics 106, no. 1 (1995): 200–202. http://dx.doi.org/10.1086/293790.

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Kouris, Ioannis. "Justice and Natural Resources: An Egalitarian Theory, written by Chris Armstrong." Journal of Moral Philosophy 16, no. 3 (2019): 379–82. http://dx.doi.org/10.1163/17455243-01603004.

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Melkevik, Åsbjørn. "Four concepts of rules: A theory of rule egalitarianism." European Journal of Political Theory 18, no. 4 (2016): 449–68. http://dx.doi.org/10.1177/1474885116653366.

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This article outlines the foundations of a nomos-observing theory of social justice, termed ‘rule egalitarianism’, that explains how the seemingly contradictory merger of classical liberalism and social justice is conceivable. The first step towards such a theory consists in ensuring that a concern for the rule of law is etched in the very core of our understanding of social justice, in which case some egalitarian rules will be acceptable from a classical liberal viewpoint. The legal framework of capitalism can indeed be designed to reduce inequality in the name of justice inasmuch as any egal

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Nath, Rekha. "Against Institutional Luck Egalitarianism." Journal of Ethics and Social Philosophy 8, no. 1 (2017): 1–20. http://dx.doi.org/10.26556/jesp.v8i1.78.

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Kok-Chor Tan has recently defended a novel theory of egalitarian distributive justice, institutional luck egalitarianism (ILE). On this theory, it is unjust for institutions to favor some individuals over others based on matters of luck. Tan takes his theory to preserve the intuitive appeal of luck egalitarianism while avoiding what he regards as absurd implications that face other versions of luck egalitarianism. Despite the centrality of the concept of institutional influence to his theory, Tan never spells out precisely what it means for an inequality to be produced by an institution. In th

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Prihantoro, Hijrian A. "Enigma Politisasi Teks antara Otoritarian dan Egalitarian." MUTAWATIR 7, no. 1 (2017): 166–91. http://dx.doi.org/10.15642/mutawatir.2017.7.1.166-191.

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This article lies on the basic assumption of the heavy influence of power relation in interpreting religious texts. That is because the meaning of religious texts is often determined by the framework of interpretation and the model used by the exegetes. The discursive relations between the exegete and his tendency of political interest in the dialectical discourse of texts (al-naṣṣ ) and power (al-sulṭah), are likely potential to produce a rhythm of meaning that is non-humanitarian (al-lâ insânîyah). As a result, religious texts that should be interpreted in egalitarian sense are of marginaliz

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Marra, Mita. "Cooperating for a more egalitarian society: Complexity theory to evaluate gender equity." Evaluation 21, no. 1 (2015): 32–46. http://dx.doi.org/10.1177/1356389014564856.

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Sigman, Rachel, and Staffan I. Lindberg. "Democracy for All: Conceptualizing and Measuring Egalitarian Democracy." Political Science Research and Methods 7, no. 3 (2018): 595–612. http://dx.doi.org/10.1017/psrm.2018.6.

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Although equality figures prominently in many foundational theories of democracy, liberal and electoral conceptions of democracy have dominated empirical political science research on topics like political regimes, democratization and democratic survival. This paper develops the concept of egalitarian democracy as a regime that provides de facto protection of rights and freedoms equally across the population, distributes resources in a way that enables meaningful political participation for all citizens and fosters an environment in which all individuals and social groups can influence politic

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35

Tsui, Jean. "From erotic desire to egalitarian romantic passion." Babel. Revue internationale de la traduction / International Journal of Translation 64, no. 5-6 (2018): 865–86. http://dx.doi.org/10.1075/babel.00061.tsu.

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Abstract Informed by the sociological theory of “Conventionalization” developed by Frederick Bartlett, the article examines transformations the expression “love” brought to the indigenous Chinese socio-moral-emotive paradigm during the early twentieth century. It focuses on examining usages and semantic connotations of “愛”, a loose Chinese equivalence of love, in Yínbiān yànyǔ 吟邊燕語 (Chanting the Swallows’ Talks), a translation by Lín Shū 林紓 (1852–1924) of Charles and Mary Lamb’s Tales from Shakespeare published in 1904, a time that witnessed a vast number of translation projects as well as the

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36

Hammond, Scott John. "Earthborn from the Same Mother: Another Look at Elements of Equality Within Plato’s Political Vision." Polis: The Journal for Ancient Greek Political Thought 25, no. 2 (2008): 233–60. http://dx.doi.org/10.1163/20512996-90000133.

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This paper examines questions regarding the nature of and need for a certain species of equality within the overall design of Plato’s prescriptive political philosophy, with particular reference to the Republic and Laws. A common, traditional, reasonable and yet incomplete interpretation of Plato relies on the notion that Plato’s political theory and, more particularly, his prescriptions for the city of speech (kallipolis of the Republic) and the second best city (Magnesia of the Laws) rest on an abiding belief in the need for social inequality and political hierarchy, and thereby rejecting in

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Lamont, Ellen. "The Limited Construction of an Egalitarian Masculinity." Men and Masculinities 18, no. 3 (2014): 271–92. http://dx.doi.org/10.1177/1097184x14557495.

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38

Voigt, Kristin. "Distributive equality, relational equality and preferences about higher education." Theory and Research in Education 15, no. 2 (2017): 109–28. http://dx.doi.org/10.1177/1477878517708116.

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Are scenarios in which disadvantaged students prefer not to attend (certain) universities a concern from the perspective of an egalitarian theory of justice? I consider this question from the respective perspectives of two prominent approaches to equality: distributive theories, which focus on the fairness of inequalities in outcomes, and relational theories, in which equality is conceived in terms of the relations among individuals. While distributive theorists seek to directly assess the fairness of distributions, relational theorists argue that our assessment of distributions must be guided

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Carter, Ian. "BASIC EQUALITY AND THE SITE OF EGALITARIAN JUSTICE." Economics and Philosophy 29, no. 1 (2013): 21–41. http://dx.doi.org/10.1017/s0266267113000060.

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The nature of basic equality (what it is that makes us all equals) can have implications not only for the question of the currency of egalitarian justice but also for that of its ‘site’. The latter question is raised by G. A. Cohen in his critique of John Rawls's theory of justice. In this paper I argue that Rawlsian liberals might provide an answer to Cohen's critique by establishing two distinct kinds of basic equality, thus providing a ‘twofold account’ of basic equality. A first kind of basic equality gains moral relevance in the context of respectful relations between individuals, and est

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White, Lawrence H. "WHAT ECONOMICS CAN AND CANNOT SAY ABOUT EGALITARIAN REDISTRIBUTION." Social Philosophy and Policy 34, no. 1 (2017): 56–78. http://dx.doi.org/10.1017/s0265052517000036.

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Abstract:I critically consider four purported economic-efficiency arguments for egalitarian redistribution of income or wealth. (1) Jeremy Bentham’s “greatest aggregate happiness” criterion has been used (by Bentham, John Stuart Mill, Alfred Marshall, A. C. Pigou, Abba Lerner, and more recently Richard Layard) to argue for wealth transfers toward the poor based on the supposition that they register higher happiness from a marginal dollar. Drawing from Vilfredo Pareto and Lionel Robbins, however, I argue that modern economic theory is not about individual happiness, let alone aggregate happines

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Simmons, A. John. "CONSENT THEORY FOR LIBERTARIANS." Social Philosophy and Policy 22, no. 1 (2005): 330–56. http://dx.doi.org/10.1017/s0265052505041130.

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This paper argues that libertarian political philosophers, including Robert Nozick, have erred in neglecting the problem of political obligation and that they ought to embrace an actual consent theory of political obligation and state legitimacy. It argues as well that if they followed this recommendation, their position on the subject would be correct. I identify the tension in libertarian (and especially Nozick's) thought between its minimalist and its consensualist strains and argue that, on libertarianism's own terms, the consensualist strain ought to prevail. I then describe the form of t

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Meijers, Tim. "Citizens in appropriate numbers: evaluating five claims about justice and population size." Canadian Journal of Philosophy 47, no. 2-3 (2017): 246–68. http://dx.doi.org/10.1080/00455091.2017.1285166.

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AbstractWhile different worries about population size are present in public debates, political philosophers often take population size as given. This paper is an attempt to formulate a Rawlsian liberal egalitarian approach to population size: does it make sense to speak of ‘too few’ or ‘too many’ people from the point of view of justice? It argues that, drawing on key features of liberal egalitarian theory, several clear constraints on demographic developments – to the extent that they are under our control – can be formulated. Based on these claims, we can clarify both the grounds and content

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Pippenger, Nathan. "The Shadows of the Past and the Work of the Future: Frederick Douglass's Temporal Theory of Democracy." Review of Politics 83, no. 2 (2021): 219–41. http://dx.doi.org/10.1017/s0034670520000996.

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AbstractThroughout his career, Frederick Douglass linked the achievement of an egalitarian, multiracial democracy to Americans’ perception of their collective past and future. In so doing, I argue, Douglass developed a distinctive, temporal account of democratic peoplehood. For Douglass, temporal continuity lent force and content to demands for equality—demands which would succeed only if the whole demos cultivated a specific orientation to its collective past, present, and future. Douglass offers a productive contrast to contemporary democratic theory, which often misses the importance of tem

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Elliott, John H. "Jesus Was Not an Egalitarian. A Critique of an Anachronistic and Idealist Theory." Biblical Theology Bulletin: Journal of Bible and Culture 32, no. 2 (2002): 75–91. http://dx.doi.org/10.1177/014610790203200206.

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Farias, Athena De Albuquerque. "John Rawls' Theory of Justice Applied to Sustainable Development." Amadeus International Multidisciplinary Journal 4, no. 8 (2020): 38–49. http://dx.doi.org/10.14295/aimj.v4i8.103.

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Sustainable development is a systemic concept, which aims at global development together with the concern with the preservation of nature. This study aims to apply the Rawlsian Theory into sustainable development. Considerations seems to allow that, with the collaboration of society in an egalitarian and cooperative way, it is possible to mitigate or overcome existing environmental challenges. The present study it presents a new aspect capable of helping in the solution and management of environmental issues currently faced globally. Keywords: Sustainable development; John Rawls; Global challe

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Steiner, George F. "Exceptions to the rule? Ethnographic alternatives to cumulative cultural evolution." International Journal of Modern Anthropology 2, no. 14 (2020): 177–235. http://dx.doi.org/10.4314/ijma.v2i14.1.

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In suggesting that the rules that govern the evolution of cumulative culture are observed in all modern societies, gene-culture coevolution theory implies that the biases that affect the successful ‘ratcheting’ and efficient transmission of innovations are cross-cultural universals. In the modeling of the theory the stress is placed on demographic strength, the absence of which would render small and isolated populations vulnerable to the ‘treadmill effect’, the inevitable consequence of impaired social learning. However, the ethnographic literature documents small groups of isolated hunters a

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GUNSON, DARRYL. "Genetics and Justice: Must One Theory Fit All Contexts?" Cambridge Quarterly of Healthcare Ethics 27, no. 2 (2018): 250–60. http://dx.doi.org/10.1017/s0963180117000585.

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Abstract:Appeals to social justice that argue medicine and healthcare should have certain priorities and not others are common. It is an obvious question to ask: What does social justice demand of the new genetic technologies? However, it is important to note that there are many theories and sub-theories of justice. There are utilitarian theories, libertarian theories, and egalitarian theories. There are so-called luck egalitarians, equality-as-fairness thinkers, and capability theorists, with each having his or her own distinctive approach to the distribution of medical goods and technologies

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SOUSA, A. O., and DIETRICH STAUFFER. "REINVESTIGATION OF SELF-ORGANIZING SOCIAL HIERARCHIES." International Journal of Modern Physics C 11, no. 05 (2000): 1063–66. http://dx.doi.org/10.1142/s0129183100000894.

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The Monte Carlo simulation of Bonabeau, Theraulaz and Deneubourg is reinvestigated. The phase transition between an egalitarian and an hierarchical society found was due to an instability when the past fights are not forgotten fast enough. Their model is also changed to include pair-specific memories, which again favor egalitarian societies.

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STAUFFER, DIETRICH. "PHASE TRANSITION IN HIERARCHY MODEL OF BONABEAU." International Journal of Modern Physics C 14, no. 02 (2003): 237–39. http://dx.doi.org/10.1142/s0129183103004425.

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The model of Bonabeau explains the emergence of social hierarchies from the memory of fights in an initially egalitarian society. Introducing a feedback from the social inequality into the probability to win a fight, we find a sharp transition between an egalitarian society at low population density and a hierarchical society at high population density.

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Lamb, Robert. "For and Against Ownership: William Godwin's Theory of Property." Review of Politics 71, no. 2 (2009): 275–302. http://dx.doi.org/10.1017/s0034670509000345.

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AbstractThis article offers an interpretation of British philosopher William Godwin's theory of property ownership, as outlined in hisEnquiry Concerning Political Justice. Godwin's work can be read as presenting an incoherent account of property rights, which, on the one hand, justifies its existence on seemingly utilitarian grounds while, on the other, impugns its legitimacy on egalitarian grounds. But the contradiction apparent in Godwin's position is actually illusory and can in fact be plausibly interpreted as comprising a coherent two-level understanding of political morality, wherein the

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