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class="label">Following</p><p class="data">26</p></div></a><a><div class="stat-container js-profile-coauthors" data-broccoli-component="user-info.coauthors-count" data-click-track="profile-expand-user-info-coauthors"><p class="label">Co-authors</p><p class="data">5</p></div></a><a href="/kasperlippertrasmussen/mentions"><div class="stat-container"><p class="label">Mentions</p><p class="data">1</p></div></a><span><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></span></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="29171987" href="https://www.academia.edu/Documents/in/Neuroethics"><div id="js-react-on-rails-context" style="display:none" 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class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by kasper lippert-rasmussen</h3></div><div class="js-work-strip profile--work_container" data-work-id="125850605"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850605/Introduction_Symposium_on_Acceptable_and_Unacceptable_Criteria_for_Prioritizing_Among_Refugees_in_a_Nonideal_World"><img alt="Research paper thumbnail of Introduction: Symposium on Acceptable and Unacceptable Criteria for Prioritizing Among Refugees in a Nonideal World" class="work-thumbnail" src="https://attachments.academia-assets.com/119820015/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a 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src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850604/The_Luck_Egalitarian_Argument_for_Group_Rights">The Luck-Egalitarian Argument for Group Rights</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Many believe that allocating individual rights and political powers differentially on the basis o...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Many believe that allocating individual rights and political powers differentially on the basis of ethnicity is incompatible with the fundamental values of liberal thought. However, Will Kymlicka has presented an influential luck-egalitarian argument in favour of such ‘group rights’. I set out this argument, and then critically discuss three of its premises. I argue that: Membership of one’s own culture is not a supreme primary good in the sense required by Kymlicka’s argument Some disadvantages relating to membership of cultures reflect collective choices in a way that defeats the luck-egalitarian case for group rights Group rights protecting existing group cultures might be bad for equality when one takes into account the way in which such rights affect future members of the relevant minority groups.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850604"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850604"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850604; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850604]").text(description); $(".js-view-count[data-work-id=125850604]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850604; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850604']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850604, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850604]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850604,"title":"The Luck-Egalitarian Argument for Group Rights","translated_title":"","metadata":{"abstract":"Many believe that allocating individual rights and political powers differentially on the basis of ethnicity is incompatible with the fundamental values of liberal thought. 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$('.js-work-strip[data-work-id=125850601]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850601,"title":"When Group Measures of Health Should Matter","translated_title":"","metadata":{"publisher":"Oxford University Press","publication_date":{"day":18,"month":10,"year":2013,"errors":{}},"publication_name":"Oxford University Press 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Inequalities","url":"https://www.academia.edu/Documents/in/Health_Inequalities"}],"urls":[{"id":45791932,"url":"https://doi.org/10.1093/acprof:oso/9780199931392.003.0005"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="125850600"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850600/Discrimination_and_the_aim_of_proportional_representation"><img alt="Research paper thumbnail of Discrimination and the aim of proportional representation" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850600/Discrimination_and_the_aim_of_proportional_representation">Discrimination and the aim of proportional representation</a></div><div class="wp-workCard_item"><span>Politics, Philosophy & Economics</span><span>, May 1, 2008</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Many organizations, companies, and so on are committed to certain representational aims as regard...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Many organizations, companies, and so on are committed to certain representational aims as regards the composition of their workforce. One motivation for such aims is the assumption that numerical underrepresentation of groups manifests discrimination against them. In this article, I articulate representational aims in a way that best captures this rationale. My main claim is that the achievement of such representational aims is reducible to the elimination of the effects of wrongful discrimination on individuals and that this very important concern is, in principle, compatible with the representation of various groups diverging widely from their share of the overall population. The discussion also shows that we should ensure that a preoccupation with groups&#39; numbers in relation to the population as a whole does not lead us away from our real aim, for example because we are blinded to the effects of discrimination against numerically overrepresented groups, or overlook the innocently different ambitions of some numerically underrepresented groups. In relation to the latter point, I appeal to the fact that many luck egalitarians think justice should be ambition sensitive (but endowment insensitive). Also, the time-relative account of representational aims expounded shows that, and how, representational aims should accommodate the changing composition of populations over time.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850600"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850600"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850600; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850600]").text(description); $(".js-view-count[data-work-id=125850600]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850600; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850600']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850600, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850600]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850600,"title":"Discrimination and the aim of proportional representation","translated_title":"","metadata":{"abstract":"Many organizations, companies, and so on are committed to certain representational aims as regards the composition of their workforce. 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In these remarks, inter alia, some have seen the early appearance in Rawls’s work of what was later developed into a full-blown luck egalitarian theory of justice. Luck egalitarianism says that it is unjust if some are worse off than others through no choice or fault of their own. This principle differs from Rawls’s theory of justice. This had led some political philosophers to criticize Rawls for not thinking through the implications of his luck egalitarian commitments. This chapter (1) presents conflicting interpretations of the role considerations about luck play in Rawls; (2) assesses the exegetical support on offer for these interpretations; and, finally, (3) discusses what role considerations about luck should play in a theory of justice in the light of recent relational egalitarian theories.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850598"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850598"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850598; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850598]").text(description); $(".js-view-count[data-work-id=125850598]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850598; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850598']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850598, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850598]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850598,"title":"Rawls and Luck Egalitarianism","translated_title":"","metadata":{"abstract":"In A Theory of Justice, Rawls famously noted that many (dis)advantages reflect the outcomes of the social and the natural lottery. 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This chapter (1) presents conflicting interpretations of the role considerations about luck play in Rawls; (2) assesses the exegetical support on offer for these interpretations; and, finally, (3) discusses what role considerations about luck should play in a theory of justice in the light of recent relational egalitarian theories.","publisher":"Oxford University Press","publication_date":{"day":23,"month":7,"year":2020,"errors":{}},"publication_name":"Oxford University Press eBooks"},"translated_abstract":"In A Theory of Justice, Rawls famously noted that many (dis)advantages reflect the outcomes of the social and the natural lottery. In these remarks, inter alia, some have seen the early appearance in Rawls’s work of what was later developed into a full-blown luck egalitarian theory of justice. Luck egalitarianism says that it is unjust if some are worse off than others through no choice or fault of their own. This principle differs from Rawls’s theory of justice. This had led some political philosophers to criticize Rawls for not thinking through the implications of his luck egalitarian commitments. This chapter (1) presents conflicting interpretations of the role considerations about luck play in Rawls; (2) assesses the exegetical support on offer for these interpretations; and, finally, (3) discusses what role considerations about luck should play in a theory of justice in the light of recent relational egalitarian theories.","internal_url":"https://www.academia.edu/125850598/Rawls_and_Luck_Egalitarianism","translated_internal_url":"","created_at":"2024-11-25T23:54:46.871-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":29171987,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Rawls_and_Luck_Egalitarianism","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":29171987,"first_name":"kasper","middle_initials":null,"last_name":"lippert-rasmussen","page_name":"kasperlippertrasmussen","domain_name":"au","created_at":"2015-04-07T04:10:26.734-07:00","display_name":"kasper lippert-rasmussen","url":"https://au.academia.edu/kasperlippertrasmussen"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":813,"name":"Political Philosophy","url":"https://www.academia.edu/Documents/in/Political_Philosophy"},{"id":5793,"name":"Economic Justice","url":"https://www.academia.edu/Documents/in/Economic_Justice"},{"id":7694,"name":"Egalitarianism","url":"https://www.academia.edu/Documents/in/Egalitarianism"},{"id":19484,"name":"John Rawls","url":"https://www.academia.edu/Documents/in/John_Rawls"},{"id":75793,"name":"Lottery","url":"https://www.academia.edu/Documents/in/Lottery"},{"id":348480,"name":"Luck","url":"https://www.academia.edu/Documents/in/Luck"}],"urls":[{"id":45791930,"url":"https://doi.org/10.1093/oso/9780190859213.003.0012"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="125850597"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850597/Can_Employers_Discriminate_without_Treating_Some_Employees_Worse_Than_Others"><img alt="Research paper thumbnail of Can Employers Discriminate without Treating Some Employees Worse Than Others?" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850597/Can_Employers_Discriminate_without_Treating_Some_Employees_Worse_Than_Others">Can Employers Discriminate without Treating Some Employees Worse Than Others?</a></div><div class="wp-workCard_item"><span>Oxford University Press eBooks</span><span>, Jun 7, 2023</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850597"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850597"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850597; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="125850596"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850596/Er_determinisme_og_moralsk_ansvar_forenelige"><img alt="Research paper thumbnail of Er determinisme og moralsk ansvar forenelige" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850596/Er_determinisme_og_moralsk_ansvar_forenelige">Er determinisme og moralsk ansvar forenelige</a></div><div class="wp-workCard_item"><span>Norsk filosofisk tidsskrift</span><span>, 1999</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850596"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850596"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850596; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="125850595"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850595/A_Puzzle_about_Disability_and_Old_Age"><img alt="Research paper thumbnail of A Puzzle about Disability and Old Age" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850595/A_Puzzle_about_Disability_and_Old_Age">A Puzzle about Disability and Old Age</a></div><div class="wp-workCard_item"><span>Journal of Applied Philosophy</span><span>, Jun 22, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">ABSTRACTIt is often claimed that (i) disability is bad for disabled people only when they live in...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">ABSTRACTIt is often claimed that (i) disability is bad for disabled people only when they live in an ableist social environment. However, few believe that (ii) having the physical and mental capacities that typify old age is worse than having the capacities of, say, a typical 30‐year‐old only because we live in an ageist social environment. This is a problem because it is plausible that (iii) claim (i) is correct if, and only if, claim (ii) is. The three claims form a trilemma. At least one must be rejected, however attractive each may seem. I submit, first, that how we think about disability‐related disadvantage constrains the way we should think of old‐age‐related disadvantages, and vice versa. Second, this constraint forces most of us to revise the way in which we think about either the disadvantages of disability, or old age, or both. Third, ultimately, it is more fruitful to discuss whether the disadvantages specifically connected with disability, or old age, or both, are bad in themselves rather than discussing whether the broad and quite varied set of disadvantages involved in disability and old age, respectively, are bad independently of the nature of the relevant social environment in which they exist.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850595"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850595"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850595; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850595]").text(description); $(".js-view-count[data-work-id=125850595]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850595; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850595']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850595, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850595]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850595,"title":"A Puzzle about Disability and Old Age","translated_title":"","metadata":{"abstract":"ABSTRACTIt is often claimed that (i) disability is bad for disabled people only when they live in an ableist social environment. 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It offers three main reasons why this objection is weak. First, it seems likely that stigma is not merely a matter of rational statistical inferences but also a matter of irrational processes such as implicit bias, the sheer numbers effect, etc. Second, much stigma is likely to reflect epistemic injustice, e.g. recipients of affirmative action are likely to suffer from comparative and non-comparative epistemic injustice in the form of overgeneralizations to a higher degree than other groups. Hence, the stigma objection provides no objection to affirmative action schemes that also involve means to eliminate the relevant epistemic injustice. This relates to the chapter’s third point, which is that affirmative action policies can be part of a larger package of policies that, taken as a whole, is immune to the stigma objection.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850594"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850594"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850594; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850594]").text(description); $(".js-view-count[data-work-id=125850594]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850594; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850594']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850594, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850594]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850594,"title":"Stigma and self-esteem","translated_title":"","metadata":{"abstract":"This chapter looks at the objection that the intended beneficiaries of affirmative action are harmed through its stigmatizing effects and, thus, that affirmative action is self-defeating. 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This relates to the chapter’s third point, which is that affirmative action policies can be part of a larger package of policies that, taken as a whole, is immune to the stigma objection.","publisher":"Oxford University Press","publication_date":{"day":23,"month":4,"year":2020,"errors":{}},"publication_name":"Oxford University Press eBooks"},"translated_abstract":"This chapter looks at the objection that the intended beneficiaries of affirmative action are harmed through its stigmatizing effects and, thus, that affirmative action is self-defeating. It offers three main reasons why this objection is weak. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="125850591"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850591/_Luck_and_Relational_Egalitarians_of_the_World_Unite_"><img alt="Research paper thumbnail of ‘(Luck and Relational) Egalitarians of the World, Unite!’" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850591/_Luck_and_Relational_Egalitarians_of_the_World_Unite_">‘(Luck and Relational) Egalitarians of the World, Unite!’</a></div><div class="wp-workCard_item"><span>Oxford University Press eBooks</span><span>, Jan 18, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In recent years, egalitarian political philosophy has been marred by a family dispute between luc...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In recent years, egalitarian political philosophy has been marred by a family dispute between luck and relational egalitarianism. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="125850589"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850589/Equality_and_Egalitarianism"><img alt="Research paper thumbnail of Equality and Egalitarianism" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850589/Equality_and_Egalitarianism">Equality and Egalitarianism</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In a strict sense, egalitarianism says that as a matter of justice, individuals should be equally...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In a strict sense, egalitarianism says that as a matter of justice, individuals should be equally well-off in certain dimensions. 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David Baldus concluded in a study that ‘the odds of a death sentence for those who kill whites in Georgia are 4.3 times higher than the odds of a death sentence for those who kill blacks’.1 In 1987 this work was used to challenge the execution of death row prisoner, Warren McClesky, in the Supreme Court on the grounds of an ‘unfair racial bias in the administration of the death penalty in Georgia’.2 The Supreme Court dismissed the argument, but the debate about how discrimination bears on the justifiability of punishment has continued. In 1997 the American Bar Association called for a moratorium on the death penalty partly because of ‘the continuing problem of racial bias in the administration’ of it.3</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850587"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850587"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850587; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850587]").text(description); $(".js-view-count[data-work-id=125850587]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850587; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850587']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850587, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850587]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850587,"title":"Punishment and Discrimination","translated_title":"","metadata":{"abstract":"All kinds of punishment can be discriminatory, but for capital punishment the charge of discrimination has played a central role in arguments for its abolishment. 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href="https://www.academia.edu/125850584/A_Duty_not_to_Remain_Silent_Hypocrisy_and_the_Lack_of_Standing_not_to_Blame"><img alt="Research paper thumbnail of A Duty not to Remain Silent: Hypocrisy and the Lack of Standing not to Blame" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850584/A_Duty_not_to_Remain_Silent_Hypocrisy_and_the_Lack_of_Standing_not_to_Blame">A Duty not to Remain Silent: Hypocrisy and the Lack of Standing not to Blame</a></div><div class="wp-workCard_item"><span>The Philosophical Quarterly</span><span>, Jul 20, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A notable feature of our practice of blaming is that blamees can dismiss blame for their own blam...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A notable feature of our practice of blaming is that blamees can dismiss blame for their own blameworthy actions when the blamer is censuring them hypocritically and, as it is often put, lacks standing to blame them as a result. This feature has received a good deal of philosophical attention in recent years. By contrast, no attention has been given the possibility that, likewise, refraining from blaming can be hypocritical and dismissed as standingless. I argue that hypocritical refrainers have a duty to blame, if asked to do so, and possibly even if they are not asked to do so. Acknowledging this fact about hypocritical silence is crucial to an adequate understanding of our practice of blaming. Specifically, it bears on a worry that naturally arises when we consider cases where the blamee is blameworthy yet the blaming is problematic, because standingless. The worry is that, absurdly, the idea of standing justifies our being more interested in silencing preachers of virtue than making wrongdoers overcome vice. However, if one can lack standing not to blame, this concern is unwarranted. If there is such a thing as standing to blame, then sometimes one must, for reasons of standing, speak up in the face of wrongdoing, meaning, in effect, that one lacks the right not to challenge wrongdoers to improve.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850584"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850584"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850584; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850584]").text(description); $(".js-view-count[data-work-id=125850584]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850584; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850584']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850584, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850584]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850584,"title":"A Duty not to Remain Silent: Hypocrisy and the Lack of Standing not to Blame","translated_title":"","metadata":{"abstract":"A notable feature of our practice of blaming is that blamees can dismiss blame for their own blameworthy actions when the blamer is censuring them hypocritically and, as it is often put, lacks standing to blame them as a result. This feature has received a good deal of philosophical attention in recent years. By contrast, no attention has been given the possibility that, likewise, refraining from blaming can be hypocritical and dismissed as standingless. I argue that hypocritical refrainers have a duty to blame, if asked to do so, and possibly even if they are not asked to do so. Acknowledging this fact about hypocritical silence is crucial to an adequate understanding of our practice of blaming. Specifically, it bears on a worry that naturally arises when we consider cases where the blamee is blameworthy yet the blaming is problematic, because standingless. The worry is that, absurdly, the idea of standing justifies our being more interested in silencing preachers of virtue than making wrongdoers overcome vice. However, if one can lack standing not to blame, this concern is unwarranted. If there is such a thing as standing to blame, then sometimes one must, for reasons of standing, speak up in the face of wrongdoing, meaning, in effect, that one lacks the right not to challenge wrongdoers to improve.","publisher":"Oxford University Press","publication_date":{"day":20,"month":7,"year":2023,"errors":{}},"publication_name":"The Philosophical Quarterly"},"translated_abstract":"A notable feature of our practice of blaming is that blamees can dismiss blame for their own blameworthy actions when the blamer is censuring them hypocritically and, as it is often put, lacks standing to blame them as a result. This feature has received a good deal of philosophical attention in recent years. By contrast, no attention has been given the possibility that, likewise, refraining from blaming can be hypocritical and dismissed as standingless. I argue that hypocritical refrainers have a duty to blame, if asked to do so, and possibly even if they are not asked to do so. Acknowledging this fact about hypocritical silence is crucial to an adequate understanding of our practice of blaming. Specifically, it bears on a worry that naturally arises when we consider cases where the blamee is blameworthy yet the blaming is problematic, because standingless. The worry is that, absurdly, the idea of standing justifies our being more interested in silencing preachers of virtue than making wrongdoers overcome vice. However, if one can lack standing not to blame, this concern is unwarranted. If there is such a thing as standing to blame, then sometimes one must, for reasons of standing, speak up in the face of wrongdoing, meaning, in effect, that one lacks the right not to challenge wrongdoers to improve.","internal_url":"https://www.academia.edu/125850584/A_Duty_not_to_Remain_Silent_Hypocrisy_and_the_Lack_of_Standing_not_to_Blame","translated_internal_url":"","created_at":"2024-11-25T23:54:41.019-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":29171987,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"A_Duty_not_to_Remain_Silent_Hypocrisy_and_the_Lack_of_Standing_not_to_Blame","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":29171987,"first_name":"kasper","middle_initials":null,"last_name":"lippert-rasmussen","page_name":"kasperlippertrasmussen","domain_name":"au","created_at":"2015-04-07T04:10:26.734-07:00","display_name":"kasper lippert-rasmussen","url":"https://au.academia.edu/kasperlippertrasmussen"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":7915,"name":"Silence","url":"https://www.academia.edu/Documents/in/Silence"},{"id":65622,"name":"Duty","url":"https://www.academia.edu/Documents/in/Duty"},{"id":186000,"name":"Blame","url":"https://www.academia.edu/Documents/in/Blame"},{"id":752506,"name":"Wrongdoing","url":"https://www.academia.edu/Documents/in/Wrongdoing"},{"id":962015,"name":"The Philosophical Quarterly","url":"https://www.academia.edu/Documents/in/The_Philosophical_Quarterly"}],"urls":[{"id":45791916,"url":"https://doi.org/10.1093/pq/pqad073"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="2823233" id="papers"><div class="js-work-strip profile--work_container" data-work-id="125850605"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850605/Introduction_Symposium_on_Acceptable_and_Unacceptable_Criteria_for_Prioritizing_Among_Refugees_in_a_Nonideal_World"><img alt="Research paper thumbnail of Introduction: Symposium on Acceptable and Unacceptable Criteria for Prioritizing Among Refugees in a Nonideal World" class="work-thumbnail" src="https://attachments.academia-assets.com/119820015/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850605/Introduction_Symposium_on_Acceptable_and_Unacceptable_Criteria_for_Prioritizing_Among_Refugees_in_a_Nonideal_World">Introduction: Symposium on Acceptable and Unacceptable Criteria for Prioritizing Among Refugees in a Nonideal World</a></div><div class="wp-workCard_item"><span>Journal of Applied Philosophy</span><span>, Nov 1, 2020</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="03ab9f47c436cf064eaa9089cbfd3514" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119820015,"asset_id":125850605,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/119820015/download_file?st=MTczMjc2NTQ0Nyw4LjIyMi4yMDguMTQ2&st=MTczMjc2NTQ0Niw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850605"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850605"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850605; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="125850604"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850604/The_Luck_Egalitarian_Argument_for_Group_Rights"><img alt="Research paper thumbnail of The Luck-Egalitarian Argument for Group Rights" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850604/The_Luck_Egalitarian_Argument_for_Group_Rights">The Luck-Egalitarian Argument for Group Rights</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Many believe that allocating individual rights and political powers differentially on the basis o...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Many believe that allocating individual rights and political powers differentially on the basis of ethnicity is incompatible with the fundamental values of liberal thought. However, Will Kymlicka has presented an influential luck-egalitarian argument in favour of such ‘group rights’. I set out this argument, and then critically discuss three of its premises. I argue that: Membership of one’s own culture is not a supreme primary good in the sense required by Kymlicka’s argument Some disadvantages relating to membership of cultures reflect collective choices in a way that defeats the luck-egalitarian case for group rights Group rights protecting existing group cultures might be bad for equality when one takes into account the way in which such rights affect future members of the relevant minority groups.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850604"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850604"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850604; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850604]").text(description); $(".js-view-count[data-work-id=125850604]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850604; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850604']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850604, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850604]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850604,"title":"The Luck-Egalitarian Argument for Group Rights","translated_title":"","metadata":{"abstract":"Many believe that allocating individual rights and political powers differentially on the basis of ethnicity is incompatible with the fundamental values of liberal thought. However, Will Kymlicka has presented an influential luck-egalitarian argument in favour of such ‘group rights’. I set out this argument, and then critically discuss three of its premises. I argue that: Membership of one’s own culture is not a supreme primary good in the sense required by Kymlicka’s argument Some disadvantages relating to membership of cultures reflect collective choices in a way that defeats the luck-egalitarian case for group rights Group rights protecting existing group cultures might be bad for equality when one takes into account the way in which such rights affect future members of the relevant minority groups.","publication_date":{"day":null,"month":null,"year":2009,"errors":{}}},"translated_abstract":"Many believe that allocating individual rights and political powers differentially on the basis of ethnicity is incompatible with the fundamental values of liberal thought. 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I argue that: Membership of one’s own culture is not a supreme primary good in the sense required by Kymlicka’s argument Some disadvantages relating to membership of cultures reflect collective choices in a way that defeats the luck-egalitarian case for group rights Group rights protecting existing group cultures might be bad for equality when one takes into account the way in which such rights affect future members of the relevant minority groups.","internal_url":"https://www.academia.edu/125850604/The_Luck_Egalitarian_Argument_for_Group_Rights","translated_internal_url":"","created_at":"2024-11-25T23:54:49.760-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":29171987,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"The_Luck_Egalitarian_Argument_for_Group_Rights","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":29171987,"first_name":"kasper","middle_initials":null,"last_name":"lippert-rasmussen","page_name":"kasperlippertrasmussen","domain_name":"au","created_at":"2015-04-07T04:10:26.734-07:00","display_name":"kasper lippert-rasmussen","url":"https://au.academia.edu/kasperlippertrasmussen"},"attachments":[],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":7495,"name":"Law and 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src="https://attachments.academia-assets.com/119820014/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850603/Justice_Institutions_and_Luck_The_Site_Ground_and_Scope_of_Equality_by_Kok_Chor_Tan">Justice, Institutions, and Luck: The Site, Ground, and Scope of Equality, by Kok-Chor Tan</a></div><div class="wp-workCard_item"><span>Mind</span><span>, Apr 1, 2014</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5f1874d9890b37cbefdbb418064d642f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":119820014,"asset_id":125850603,"asset_type":"Work","button_location":"profile"}" 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data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850600/Discrimination_and_the_aim_of_proportional_representation">Discrimination and the aim of proportional representation</a></div><div class="wp-workCard_item"><span>Politics, Philosophy & Economics</span><span>, May 1, 2008</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Many organizations, companies, and so on are committed to certain representational aims as regard...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Many organizations, companies, and so on are committed to certain representational aims as regards the composition of their workforce. One motivation for such aims is the assumption that numerical underrepresentation of groups manifests discrimination against them. In this article, I articulate representational aims in a way that best captures this rationale. My main claim is that the achievement of such representational aims is reducible to the elimination of the effects of wrongful discrimination on individuals and that this very important concern is, in principle, compatible with the representation of various groups diverging widely from their share of the overall population. The discussion also shows that we should ensure that a preoccupation with groups&#39; numbers in relation to the population as a whole does not lead us away from our real aim, for example because we are blinded to the effects of discrimination against numerically overrepresented groups, or overlook the innocently different ambitions of some numerically underrepresented groups. In relation to the latter point, I appeal to the fact that many luck egalitarians think justice should be ambition sensitive (but endowment insensitive). Also, the time-relative account of representational aims expounded shows that, and how, representational aims should accommodate the changing composition of populations over time.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850600"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850600"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850600; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850600]").text(description); $(".js-view-count[data-work-id=125850600]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850600; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850600']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850600, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850600]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850600,"title":"Discrimination and the aim of proportional representation","translated_title":"","metadata":{"abstract":"Many organizations, companies, and so on are committed to certain representational aims as regards the composition of their workforce. 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In these remarks, inter alia, some have seen the early appearance in Rawls’s work of what was later developed into a full-blown luck egalitarian theory of justice. Luck egalitarianism says that it is unjust if some are worse off than others through no choice or fault of their own. This principle differs from Rawls’s theory of justice. This had led some political philosophers to criticize Rawls for not thinking through the implications of his luck egalitarian commitments. This chapter (1) presents conflicting interpretations of the role considerations about luck play in Rawls; (2) assesses the exegetical support on offer for these interpretations; and, finally, (3) discusses what role considerations about luck should play in a theory of justice in the light of recent relational egalitarian theories.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850598"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850598"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850598; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850598]").text(description); $(".js-view-count[data-work-id=125850598]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850598; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850598']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850598, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850598]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850598,"title":"Rawls and Luck Egalitarianism","translated_title":"","metadata":{"abstract":"In A Theory of Justice, Rawls famously noted that many (dis)advantages reflect the outcomes of the social and the natural lottery. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="125850597"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850597/Can_Employers_Discriminate_without_Treating_Some_Employees_Worse_Than_Others"><img alt="Research paper thumbnail of Can Employers Discriminate without Treating Some Employees Worse Than Others?" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850597/Can_Employers_Discriminate_without_Treating_Some_Employees_Worse_Than_Others">Can Employers Discriminate without Treating Some Employees Worse Than Others?</a></div><div class="wp-workCard_item"><span>Oxford University Press eBooks</span><span>, Jun 7, 2023</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850597"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850597"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850597; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="125850596"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850596/Er_determinisme_og_moralsk_ansvar_forenelige"><img alt="Research paper thumbnail of Er determinisme og moralsk ansvar forenelige" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850596/Er_determinisme_og_moralsk_ansvar_forenelige">Er determinisme og moralsk ansvar forenelige</a></div><div class="wp-workCard_item"><span>Norsk filosofisk tidsskrift</span><span>, 1999</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850596"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850596"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850596; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="125850595"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850595/A_Puzzle_about_Disability_and_Old_Age"><img alt="Research paper thumbnail of A Puzzle about Disability and Old Age" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850595/A_Puzzle_about_Disability_and_Old_Age">A Puzzle about Disability and Old Age</a></div><div class="wp-workCard_item"><span>Journal of Applied Philosophy</span><span>, Jun 22, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">ABSTRACTIt is often claimed that (i) disability is bad for disabled people only when they live in...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">ABSTRACTIt is often claimed that (i) disability is bad for disabled people only when they live in an ableist social environment. However, few believe that (ii) having the physical and mental capacities that typify old age is worse than having the capacities of, say, a typical 30‐year‐old only because we live in an ageist social environment. This is a problem because it is plausible that (iii) claim (i) is correct if, and only if, claim (ii) is. The three claims form a trilemma. At least one must be rejected, however attractive each may seem. I submit, first, that how we think about disability‐related disadvantage constrains the way we should think of old‐age‐related disadvantages, and vice versa. Second, this constraint forces most of us to revise the way in which we think about either the disadvantages of disability, or old age, or both. Third, ultimately, it is more fruitful to discuss whether the disadvantages specifically connected with disability, or old age, or both, are bad in themselves rather than discussing whether the broad and quite varied set of disadvantages involved in disability and old age, respectively, are bad independently of the nature of the relevant social environment in which they exist.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850595"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850595"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850595; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850595]").text(description); $(".js-view-count[data-work-id=125850595]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850595; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850595']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850595, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850595]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850595,"title":"A Puzzle about Disability and Old Age","translated_title":"","metadata":{"abstract":"ABSTRACTIt is often claimed that (i) disability is bad for disabled people only when they live in an ableist social environment. However, few believe that (ii) having the physical and mental capacities that typify old age is worse than having the capacities of, say, a typical 30‐year‐old only because we live in an ageist social environment. This is a problem because it is plausible that (iii) claim (i) is correct if, and only if, claim (ii) is. The three claims form a trilemma. At least one must be rejected, however attractive each may seem. I submit, first, that how we think about disability‐related disadvantage constrains the way we should think of old‐age‐related disadvantages, and vice versa. Second, this constraint forces most of us to revise the way in which we think about either the disadvantages of disability, or old age, or both. Third, ultimately, it is more fruitful to discuss whether the disadvantages specifically connected with disability, or old age, or both, are bad in themselves rather than discussing whether the broad and quite varied set of disadvantages involved in disability and old age, respectively, are bad independently of the nature of the relevant social environment in which they exist.","publisher":"Wiley-Blackwell","publication_date":{"day":22,"month":6,"year":2021,"errors":{}},"publication_name":"Journal of Applied Philosophy"},"translated_abstract":"ABSTRACTIt is often claimed that (i) disability is bad for disabled people only when they live in an ableist social environment. However, few believe that (ii) having the physical and mental capacities that typify old age is worse than having the capacities of, say, a typical 30‐year‐old only because we live in an ageist social environment. This is a problem because it is plausible that (iii) claim (i) is correct if, and only if, claim (ii) is. 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It offers three main reasons why this objection is weak. First, it seems likely that stigma is not merely a matter of rational statistical inferences but also a matter of irrational processes such as implicit bias, the sheer numbers effect, etc. Second, much stigma is likely to reflect epistemic injustice, e.g. recipients of affirmative action are likely to suffer from comparative and non-comparative epistemic injustice in the form of overgeneralizations to a higher degree than other groups. Hence, the stigma objection provides no objection to affirmative action schemes that also involve means to eliminate the relevant epistemic injustice. This relates to the chapter’s third point, which is that affirmative action policies can be part of a larger package of policies that, taken as a whole, is immune to the stigma objection.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850594"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850594"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850594; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850594]").text(description); $(".js-view-count[data-work-id=125850594]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850594; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850594']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850594, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850594]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850594,"title":"Stigma and self-esteem","translated_title":"","metadata":{"abstract":"This chapter looks at the objection that the intended beneficiaries of affirmative action are harmed through its stigmatizing effects and, thus, that affirmative action is self-defeating. It offers three main reasons why this objection is weak. First, it seems likely that stigma is not merely a matter of rational statistical inferences but also a matter of irrational processes such as implicit bias, the sheer numbers effect, etc. Second, much stigma is likely to reflect epistemic injustice, e.g. recipients of affirmative action are likely to suffer from comparative and non-comparative epistemic injustice in the form of overgeneralizations to a higher degree than other groups. Hence, the stigma objection provides no objection to affirmative action schemes that also involve means to eliminate the relevant epistemic injustice. This relates to the chapter’s third point, which is that affirmative action policies can be part of a larger package of policies that, taken as a whole, is immune to the stigma objection.","publisher":"Oxford University Press","publication_date":{"day":23,"month":4,"year":2020,"errors":{}},"publication_name":"Oxford University Press eBooks"},"translated_abstract":"This chapter looks at the objection that the intended beneficiaries of affirmative action are harmed through its stigmatizing effects and, thus, that affirmative action is self-defeating. It offers three main reasons why this objection is weak. First, it seems likely that stigma is not merely a matter of rational statistical inferences but also a matter of irrational processes such as implicit bias, the sheer numbers effect, etc. Second, much stigma is likely to reflect epistemic injustice, e.g. recipients of affirmative action are likely to suffer from comparative and non-comparative epistemic injustice in the form of overgeneralizations to a higher degree than other groups. Hence, the stigma objection provides no objection to affirmative action schemes that also involve means to eliminate the relevant epistemic injustice. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="125850589"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/125850589/Equality_and_Egalitarianism"><img alt="Research paper thumbnail of Equality and Egalitarianism" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850589/Equality_and_Egalitarianism">Equality and Egalitarianism</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In a strict sense, egalitarianism says that as a matter of justice, individuals should be equally...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In a strict sense, egalitarianism says that as a matter of justice, individuals should be equally well-off in certain dimensions. Strict egalitarians have differing views regarding the following: (1) the dimensions in which individuals should be equally well-off – for example, in their welfare versus in their resources; (2) whether inequality is unjust when the worse-off are responsible for their worse lots; (3) among whom equality should obtain – for example, citizens versus all human beings; (4) whether egalitarian concerns are telic or deontic; and (5) how to measure equality. 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David Baldus concluded in a study that ‘the odds of a death sentence for those who kill whites in Georgia are 4.3 times higher than the odds of a death sentence for those who kill blacks’.1 In 1987 this work was used to challenge the execution of death row prisoner, Warren McClesky, in the Supreme Court on the grounds of an ‘unfair racial bias in the administration of the death penalty in Georgia’.2 The Supreme Court dismissed the argument, but the debate about how discrimination bears on the justifiability of punishment has continued. In 1997 the American Bar Association called for a moratorium on the death penalty partly because of ‘the continuing problem of racial bias in the administration’ of it.3</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850587"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850587"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850587; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850587]").text(description); $(".js-view-count[data-work-id=125850587]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850587; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850587']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850587, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850587]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850587,"title":"Punishment and Discrimination","translated_title":"","metadata":{"abstract":"All kinds of punishment can be discriminatory, but for capital punishment the charge of discrimination has played a central role in arguments for its abolishment. 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href="https://www.academia.edu/125850584/A_Duty_not_to_Remain_Silent_Hypocrisy_and_the_Lack_of_Standing_not_to_Blame"><img alt="Research paper thumbnail of A Duty not to Remain Silent: Hypocrisy and the Lack of Standing not to Blame" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/125850584/A_Duty_not_to_Remain_Silent_Hypocrisy_and_the_Lack_of_Standing_not_to_Blame">A Duty not to Remain Silent: Hypocrisy and the Lack of Standing not to Blame</a></div><div class="wp-workCard_item"><span>The Philosophical Quarterly</span><span>, Jul 20, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A notable feature of our practice of blaming is that blamees can dismiss blame for their own blam...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A notable feature of our practice of blaming is that blamees can dismiss blame for their own blameworthy actions when the blamer is censuring them hypocritically and, as it is often put, lacks standing to blame them as a result. This feature has received a good deal of philosophical attention in recent years. By contrast, no attention has been given the possibility that, likewise, refraining from blaming can be hypocritical and dismissed as standingless. I argue that hypocritical refrainers have a duty to blame, if asked to do so, and possibly even if they are not asked to do so. Acknowledging this fact about hypocritical silence is crucial to an adequate understanding of our practice of blaming. Specifically, it bears on a worry that naturally arises when we consider cases where the blamee is blameworthy yet the blaming is problematic, because standingless. The worry is that, absurdly, the idea of standing justifies our being more interested in silencing preachers of virtue than making wrongdoers overcome vice. However, if one can lack standing not to blame, this concern is unwarranted. If there is such a thing as standing to blame, then sometimes one must, for reasons of standing, speak up in the face of wrongdoing, meaning, in effect, that one lacks the right not to challenge wrongdoers to improve.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="125850584"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="125850584"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 125850584; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=125850584]").text(description); $(".js-view-count[data-work-id=125850584]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 125850584; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='125850584']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 125850584, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=125850584]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":125850584,"title":"A Duty not to Remain Silent: Hypocrisy and the Lack of Standing not to Blame","translated_title":"","metadata":{"abstract":"A notable feature of our practice of blaming is that blamees can dismiss blame for their own blameworthy actions when the blamer is censuring them hypocritically and, as it is often put, lacks standing to blame them as a result. This feature has received a good deal of philosophical attention in recent years. By contrast, no attention has been given the possibility that, likewise, refraining from blaming can be hypocritical and dismissed as standingless. I argue that hypocritical refrainers have a duty to blame, if asked to do so, and possibly even if they are not asked to do so. Acknowledging this fact about hypocritical silence is crucial to an adequate understanding of our practice of blaming. Specifically, it bears on a worry that naturally arises when we consider cases where the blamee is blameworthy yet the blaming is problematic, because standingless. The worry is that, absurdly, the idea of standing justifies our being more interested in silencing preachers of virtue than making wrongdoers overcome vice. However, if one can lack standing not to blame, this concern is unwarranted. If there is such a thing as standing to blame, then sometimes one must, for reasons of standing, speak up in the face of wrongdoing, meaning, in effect, that one lacks the right not to challenge wrongdoers to improve.","publisher":"Oxford University Press","publication_date":{"day":20,"month":7,"year":2023,"errors":{}},"publication_name":"The Philosophical Quarterly"},"translated_abstract":"A notable feature of our practice of blaming is that blamees can dismiss blame for their own blameworthy actions when the blamer is censuring them hypocritically and, as it is often put, lacks standing to blame them as a result. This feature has received a good deal of philosophical attention in recent years. By contrast, no attention has been given the possibility that, likewise, refraining from blaming can be hypocritical and dismissed as standingless. I argue that hypocritical refrainers have a duty to blame, if asked to do so, and possibly even if they are not asked to do so. Acknowledging this fact about hypocritical silence is crucial to an adequate understanding of our practice of blaming. Specifically, it bears on a worry that naturally arises when we consider cases where the blamee is blameworthy yet the blaming is problematic, because standingless. The worry is that, absurdly, the idea of standing justifies our being more interested in silencing preachers of virtue than making wrongdoers overcome vice. However, if one can lack standing not to blame, this concern is unwarranted. If there is such a thing as standing to blame, then sometimes one must, for reasons of standing, speak up in the face of wrongdoing, meaning, in effect, that one lacks the right not to challenge wrongdoers to improve.","internal_url":"https://www.academia.edu/125850584/A_Duty_not_to_Remain_Silent_Hypocrisy_and_the_Lack_of_Standing_not_to_Blame","translated_internal_url":"","created_at":"2024-11-25T23:54:41.019-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":29171987,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"A_Duty_not_to_Remain_Silent_Hypocrisy_and_the_Lack_of_Standing_not_to_Blame","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":29171987,"first_name":"kasper","middle_initials":null,"last_name":"lippert-rasmussen","page_name":"kasperlippertrasmussen","domain_name":"au","created_at":"2015-04-07T04:10:26.734-07:00","display_name":"kasper lippert-rasmussen","url":"https://au.academia.edu/kasperlippertrasmussen"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":7915,"name":"Silence","url":"https://www.academia.edu/Documents/in/Silence"},{"id":65622,"name":"Duty","url":"https://www.academia.edu/Documents/in/Duty"},{"id":186000,"name":"Blame","url":"https://www.academia.edu/Documents/in/Blame"},{"id":752506,"name":"Wrongdoing","url":"https://www.academia.edu/Documents/in/Wrongdoing"},{"id":962015,"name":"The Philosophical Quarterly","url":"https://www.academia.edu/Documents/in/The_Philosophical_Quarterly"}],"urls":[{"id":45791916,"url":"https://doi.org/10.1093/pq/pqad073"}]}, dispatcherData: dispatcherData }); 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