Egalitarianism

Interests in exchange: increment, equivalence and the limits of big-manship

by Rena Lederman

“When Adequate Isn’t: The Retreat From Equity in Educational Law and Policy and Why it Matters”

by Rob Reich

Pauline Universalism: Anachronism or Reality?

by Eliezer Gonzalez

Published in Journal  of  Asia  Adventist  Seminary 14.1 (2011): 65-­‐‑77

Are we able to attribute a modern concept such as universalism (in the sense of the opposite to particularism) to Paul... more Are we able to attribute a modern concept such as universalism (in the sense of the opposite to particularism) to Paul in the formation of his communities, or is such an idea hopelessly anachronistic? This paper suggests that although Paul’s universalism does not fully conform to modern definitions, there is a universalistic dimension to his formation of the ἐκκλησία that was radical within his own culture in both Jewish and Hellenistic terms. Nevertheless, there were some first-century social and philosophical currents that would have provided some implicit support for his application of universalistic principles. However, the roots of Paul’s approach are to be found not so much in Hellenistic philosophical currents, but rather in his understanding of divine convenantal condescension. These considerations allow us some insights to understanding the status of different genders, ethnicities, and socio-economic classes in the Pauline communities.

A distinction within egalitarianism

by Alan Carter

There are two different ways in which an egalitarian might evaluate momentary distributions. This suggests two... more There are two different ways in which an egalitarian might evaluate momentary distributions. This suggests two different egalitarian theories, with each theory focusing upon a different value. However, there may well be reason for refusing to make a choice between these theories, and recognizing both values, instead. But this would suggest that egalitarianism may be more pluralist than has generally been presupposed.

Philosophical Foundations for 'Good Capitalism'? Labour's Business Agenda, John Rawls, and Property-Owning Democracy

by Martin O'Neill

co-authored with Thad Williamson

Cultural constraints on the emergence of women as leaders

by Geoffrey Leonardelli

Toh, S.M., & Leonardelli, G.J. (2012). Cultural constraints on the emergence of women as leaders. Journal of World Business.

Women, who have historically been less represented than men in leadership positions, emerge as leaders in some... more Women, who have historically been less represented than men in leadership positions, emerge as leaders in some societies more than others. Unlike previous cultural explanations for this effect (rooted in differences in values, practices, or gender roles), we argue that a culture’s tightness – its strength of norms and social sanctions – can provoke a resistance to change practices that historically placed men in leadership positions. Tighter cultures will yield fewer women represented among top leadership positions. Moreover, cultural tightness moderates the degree to which egalitarian practices – where individuals from both genders are treated equally – lead women to emerge as leaders. Specifically, differences in egalitarian practices are more likely to predict the emergence of women as leaders among tight rather than loose cultures because such practices are more strongly implemented in tight than weak cultures. Analysis of publicly available data reveals some preliminary support for predictions. This research concludes that loose cultures will be more receptive to changing existing cultural practices, but that tight cultures are more successful in implementing and sustaining such changes.

Ce este egalitarianismul?

by Eugen Huzum

În Transilvania, 2, 2012, pp. 79-85, http://www.revistatransilvania.ro/nou/ro.html

Abstract: In its most part, this article is a critique of three of the most common ways of defining egalitarianism: 1)... more Abstract: In its most part, this article is a critique of three of the most common ways of defining egalitarianism: 1) egalitarianism is a trend of thought in political philosophy to which belong (all) philosophers who support a form of equality, whatever it may be, between all members of a community; 2) egalitarianism is a trend of thought in political philosophy which has as a ultimate or foundational value equality in the abstract sense of treating all people as equals; and 3) egalitarianism is a trend of thought in political philosophy that defends equality in the distribution of certain goods or resources. In the last part of the article I defend the idea that egalitarianism is much better described as a trend of thought in political philosophy that defends a substantial equality between all members of a community as a ultimate principle of social justice.
Keywords: distributive egalitarianism, formal equality, pure egalitarianism, relational egalitarianism, social justice, substantial equality

Basic Needs, Equality and Global Justice

by Chris Armstrong

From Journal of Global Ethics, 2009

Citizenship, Egalitarianism and Global Justice

by Chris Armstrong

Forthcoming in Critical Review of International Social and Political Philosophy

Many of the foremost defenders of distributive egalitarianism hold that its scope should be limited to co-citizens.... more Many of the foremost defenders of distributive egalitarianism hold that its scope should be limited to co-citizens. But this bracketing of distributive equality exclusively to citizens turns out to be very difficult to defend. Pressure is placed on it, for instance, when we recognise its vulnerability to ‘extension arguments’ which attempt to cast the net of egalitarian concern more widely. The paper rehearses those arguments and also examines some – ultimately unsuccessful – responses which ‘citizenship egalitarians’ might make. If it does turn out that citizenship egalitarianism cannot be defended, then two options are open to its adherents: to substantially modify that position in order to embrace at least some global egalitarian components, or to argue for a reorganisation of citizenship regimes in such a way that citizenship might properly track the subjects of egalitarian justice. Both are radical options. At the end of the paper, finally, I briefly consider one way in which an attenuated form of citizenship-egalitarianism might still be defended.

The causes and scope of political egalitarianism during the Last Glacial: a multi-disciplinary perspective

by Brian Stewart

2010. Published in 'Biology and Philosophy' 25:319-346. Co-authored with Doron Shultziner, Thomas Stevens, Martin Stevens, Rebecca J. Hannagan and Giulia Saltini-Semerari.

This paper reviews and synthesizes emerging multi-disciplinary evidence toward understanding the development of social... more This paper reviews and synthesizes emerging multi-disciplinary evidence toward understanding the development of social and political organization in the Last Glacial. Evidence for the prevalence and scope of political egalitarianism is reviewed and the biological, social, and environmental influences on this mode of human organization are further explored. Viewing social and political organization in the Last Glacial in a much wider, multi-disciplinary context provides the footing for coherent theory building and hypothesis testing by which to further explore human political systems. We aim to overcome the claim that our ancestors’ form of social organization is untestable, as well as counter a degree of exaggeration regarding possibilities for sedentism, population densities, and hierarchical structures prior to the Holocene with crucial advances from disparate disciplines.

Discussion paper: If you are an egalitarian, how come you wanna be so poor?

by Martin Van der Linden

In his book, If you’re an egalitarian, how come you’re so rich, G.A. Cohen discusses the
validity of political... more In his book, If you’re an egalitarian, how come you’re so rich, G.A. Cohen discusses the
validity of political conceptions of justice excluding concerns for the righteousness of
individual choices. In so doing, he opposes Rawls’ views as he purports the amenability of
individual matters in the realm of justice. Cohen also discusses the extent to which one’s
choices should match the justice principle that one professes. He focus principally on
egalitarians. I follow Cohen’s reflexion by disclosing an additional line of arguments
justifying the stance of rich egalitarians. I also discuss more closely the case of egalitarian
philosophers.

Death, Discipline and Domination in the Ituri Rainforest

by Daniel Bitton

A perspective on the dynamics of the complex social, economic and ritual partnership that exists between egalitarian... more A perspective on the dynamics of the complex social, economic and ritual partnership that exists between egalitarian hunter-gatherers and hierarchical horticulturalists in the Congolese rain forest.

A Nietzschean Case for Egalitarianism

by Donovan Miyasaki

2012 Manuscript

This paper draws on Friedrich Nietzsche’s work to defend the (admittedly non-Nietzschean) conclusion that a... more This paper draws on Friedrich Nietzsche’s work to defend the (admittedly non-Nietzschean) conclusion that a non-liberal egalitarian society is superior in two ways: first, as a moral ideal, it does not rest on questionable claims about essential human equality and, second, such a society would provide the optimal psychological and political conditions for individual wellbeing, social stability, and cultural achievement. I first explain Nietzsche’s distinction between forms of egalitarianism: noble and slavish. The slavish form promotes equality, defined negatively as the elimination of privilege. It is non-liberal in its prioritization of equality over the interests of the advantaged. Nietzsche rejects both slavish egalitarianism and liberalism for the same reasons: they questionably assume the equal value of all persons, and they harm cultural achievement, sacrificing the potential of those who are most valuable to cultural development to the interests of the majority. Noble egalitarianism, in contrast, exemplifies Nietzsche’s conception of justice as ‘equality among equals’. It demands that individuals of equal worth or power (such as members of an artistic or political elite) treat each other as what they, in fact, are: equals. It avoids asserting essential equality, demanding instead—against both slavish and liberal forms—respect on the basis of shared superiority. And it escapes the charge of harm to cultural development, commanding respect only where equality already exists. Although Nietzsche quickly assumes that ‘noble egalitarianism’ requires the rejection of all forms of universal egalitarianism, concluding that we should ‘never make equal what is unequal’, in fact it only entails the rejection of slavish methods: equalization through harm to the advantaged. However, non-liberal forms of egalitarianism can be ‘noble’, promoting equality without harm to the advantaged—through, for example, unequal distribution of resources, the equalization of economic opportunities, and economic regulation to prevent the creation of substantial wealth disparities. If egalitarianism can ‘make equal’ without slavish methods, then Nietzsche’s demand for ‘equality for equals’ applies to the newly equal, too.
More importantly, his moral psychology of power—the view that our source of happiness and incentive to self-development is the feeling of power in relation to equal resistance or ‘opponents who are our equals’ —supports the superiority of a nobly-achieved, non-liberal egalitarian society. For achieved, practical equality of wealth and opportunity would optimize conditions for the feeling of power: a balance of equal, oppositional powers serving as mutual limitation and resistance. Such a society is superior in three ways. First, it maximizes social happiness by promoting and maintaining the feeling of power in all. Liberal and aristocratic societies, in contrast, allow radical inequalities that not only diminish the power of the disadvantaged, but diminish the opportunities of the advantaged to encounter equal resistance, thus undermining the happiness of all. Second, it promotes social stability by preserving a balance of powers that prevents domination and exploitation, in contrast to the inevitable class conflicts of aristocratic and liberal societies. Finally, it promotes cultural achievement, since the feeling of power in relation to proportional resistance is the psychological incentive for self-development and cultural achievement.

Chicken Patriarchy by Caroline Kline

by Feminism and Religion

Originally published on the Feminism and Religion Project.

One of the most powerful and frequently cited Mormon feminist blog posts, Kiskilili’s “The Trouble With Chicken... more One of the most powerful and frequently cited Mormon feminist blog posts, Kiskilili’s “The Trouble With Chicken Patriarchy” on Zelophehad’s Daughters discusses the strange brand of patriarchy Mormons contend with in the modern LDS Church. On the one hand, Mormons are told that men are to preside over their wives, and on the other hand, husbands and wives are told to act as equal partners with one another. As Kiskilili shows in her post, this embracing of two seemingly contradictory stances towards the issue of male headship leaves many Mormon feminists frustrated.

Three Approaches In Islamic Science: Case Studies in Iran

by Khosrow Bagheri Noaparast

co-authored with Zohreh Khosravi

Traditionalism-as a school established at 20th century by Rene Guenon, Amanda Coomaraswamy and expanding and... more Traditionalism-as a school established at 20th century by Rene Guenon, Amanda Coomaraswamy and expanding and developing by figures like Seyyed Hossein Nasr, Martin Lings, and Titus Burckhardt…- assumes human as vicegerent of God which has an important role in the universe. In this point of view Egalitarianism isn’t acceptable because human beings are different in respect of sexuality, emotions, talents and races. Differences between races and societies prove the necessity of religious plurality on one hand, and unity of the Reality above the forms prove “Transcendence Unity of Religion” on the other.

The Thought within Reality and Morality

by Tobias-René Wilczek

Written while studying Philosophy in grade 11

Metaphysics, Epistemology, and Ethics – the major issues that surround people’s minds for thousands of years – consist... more Metaphysics, Epistemology, and Ethics – the major issues that surround people’s minds for thousands of years – consist of various questions concerning the way people live, what they believe in, how they act, why they do what they do, etc. Many philosophers who have discussed these issues tend to focus mostly on questions such as, What is reality? What is the self? How does the mind work? What is morality? This essay will focus on my own philosophy and my views on Metaphysics, Epistemology, and Ethics.

The Negative Impact of Capitalism on the Global Society

by Tobias-René Wilczek

Written for SOC101Y while a Grade 11 Student

Creating a Culture of Equality as Witness to the Truth: A Philosophical Response to Gender Difference [GALLEY PROOF]

by David Cramer

Pricilla Papers 24 no. 3 (Summer 2010): 18–22. [Note: The attached document is only a draft and differs slightly from the published version, including differing pagination. Please refer to the published version in Priscilla Papers for any citations.]

This paper applies the epistemology of philosopher Alvin Plantinga to the debate over gender roles in the church,... more This paper applies the epistemology of philosopher Alvin Plantinga to the debate over gender roles in the church, arguing that exegetical arguments alone may underdetermine one's view on gender roles. Instead, this paper calls for the church to embody egalitarian practices as a witness to the truth of gender equality. [Note: The attached document is only a draft and differs slightly from the published version, including differing pagination. Please refer to the published version in Priscilla Papers for any citations.]

Incentives, health promotion and equality

by Kristin Voigt

The use of incentive to encourage individuals to adopt ‘healthier’ behaviours is an increasingly popular instrument in... more The use of incentive to encourage individuals to adopt ‘healthier’ behaviours is an increasingly popular instrument in health policy. Much of the literature has been critical of ‘negative’ incentives, often due to concerns about equality; ‘positive’ incentives, however, have largely been welcomed as an instrument for the improvement of population health and possibly the reduction of health inequalities. The aim of this paper is to provide a more systematic assessment of the use of incentives from the perspective of equality. The paper begins with an overview of existing and proposed incentive schemes. I then suggest that the distinction between ‘positive’ and ‘negative’ incentives – or ‘carrots’ and ‘sticks’ – is of limited use in distinguishing those incentive schemes that raise concerns of equality from those that do not. The paper assesses incentive schemes with respect to two important considerations of equality: equality of access and equality of outcomes. While our assessment of incentive schemes will, ultimately, depend on various empirical facts, the paper aims to advance the debate by identifying some of the empirical questions we need to ask. The paper concludes by considering a number of trade-offs and caveats relevant to the assessment of incentive schemes.

Individual choice and unequal participation in higher education

by Kristin Voigt

published in Theory and Research in Education, 2007

Does the unequal participation of non-traditional students in higher education indicate social injustice, even if it... more Does the unequal participation of non-traditional students in higher education indicate social injustice, even if it can be traced back to individuals' choices? Drawing on luck egalitarian approaches,this article suggests that an answer to this question must take into account the effects of unequal brute luck on educational choices. I use a framework based on expected utility theory to analyse qualitative studies on educational choice.This reveals a variety of mechanisms through which differences in background conditions make non-traditional students less likely to apply to university and/or particular institutions; the unequal participation of nontraditional students in higher education remains a problem of social justice.