By Matthew Clayton
At what age may still kids gather grownup rights? To what quantity are mom and dad morally accepted to form the ideals in their teenagers? How should still childbearing rights and assets be allotted? Matthew Clayton presents a debatable set of solutions to those and similar matters during this pivotal new work.
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64. Ibid. 21. 65. For further discussion of the incentive argument for inequality, see G. A. ), Equal Freedom (Ann Arbor, MI: University of Michigan Press, 1995); ‗The Pareto Argument for Inequality‘, Social Philosophy and Policy, 12 (1995), 160–85; If You're an Egalitarian, How Come You're So Rich? (Cambridge, MA: Harvard University Press, 2000), pp. 1–6, 117–47. Notice that the egalitarian ethos is not subject to straightforward exploitation objections, which assert that it is unfair for the productive to be under a duty to work hard for the sake of the worst off, because it rests on an account of equality in which individuals are compensated for their labour burdens.
See ibid. pp. 212–18. 63. See G. A. Cohen, ‗Where the Action Is: On the Site of Distributive Justice‘, Philosophy and Public Affairs, 26 (1997), 3–30. 64. Ibid. 21. 65. For further discussion of the incentive argument for inequality, see G. A. ), Equal Freedom (Ann Arbor, MI: University of Michigan Press, 1995); ‗The Pareto Argument for Inequality‘, Social Philosophy and Policy, 12 (1995), 160–85; If You're an Egalitarian, How Come You're So Rich? (Cambridge, MA: Harvard University Press, 2000), pp.
All Rights Reserved Ambitious‘, The Philosophical Quarterly, 52 (2002), 377–89, and Clayton, ‗The Resources of Liberal Equality‘, Imprints, 9 (2000), 63–84. 59. Dworkin himself defends equality of resources on the basis of an account of ethics, the challenge model. See Sovereign Virtue, ch. 6; Clayton, ‗Liberal Equality and Ethics‘ and Dworkin, ‗Sovereign Virtue Revisited‘, Ethics, 113 (2002), 140–3. However, he also appeals to the ideal of partnership democracy that ‗insists that citizens be able to see themselves as joint authors of collective decisions‘, which appears similar to Rawls's account of liberal legitimacy.