Retributive justice, legal punishment, and proportionality
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Equality is not non-instrumentally valuable.
Intentional stigmatization is not justified as a public health tool
The moral education view of punishment is problematic.
'Capacity to benefit' in healthcare resource allocation is a cloak for prejudice against disabled and elderly persons, not a neutral empirical criterion.
A 'not guilty' plea with a defense may be preferable to a guilty plea.
A CEO who embezzles his company's money is engaged in corruption.
A Nazi seizure of power in legal form would not be legitimate.
A band of robbers can exhibit internal justice while being collectively unjust toward non-members.
A belief based on bare statistical evidence does not constitute knowledge because such a belief is not sensitive to the truth.
A case may be distinguished only if that distinction does not imply that the precedent was wrongly decided.
A claim that contract law exemplifies a general concern for social and income inequality would be hard to maintain.
A complete ethics of risk must distinguish between intentional and unintentional risk exposure, and between voluntary risk-taking, accepted imposed risks, and non-accepted imposed risks.
A complete theory of the normativity of law must encompass moral issues about political obligation.
A conception of global justice can be detached from concerns with legitimacy
A concretized legal rule is morally normative because the moral principle that the common good requires authoritative institutions to specify, apply, and enforce rules on relevant matters presumptively and defeasibly entails such normativity.
A consequentialist must justify punishment as a cost-effective means to certain independently identifiable goods.
A covenant is voided by fear only if the cause of that fear arises after the covenant was made.
A covenant made without present performance by either party is void in the state of nature upon any reasonable suspicion.
A covenant made without present performance is valid and binding when a common power exists over both parties with sufficient right and force to compel performance.
A curial vernacular depends upon and expresses the principles of just rule.
A despot can dispose of subjects as he sees fit
A disability movement might seek justice for the wrong people
A distribution of health-care services not determined by health-care needs is inequitable.
A distribution of health-care services that is not determined by the distribution of health-care needs is unreasonable.
A distribution of liberties, opportunities, and goods is just only if it satisfies the norm of equality of opportunity
A fair international tax regime is necessary for global gender justice.
A finding of liability based on bare statistical evidence is unsafe and therefore should not be entered.
A harm caused as part of an agent's means to a good end may be prohibited by the principle of double effect even when that harm was regretted and not the agent's ultimate aim.
A is obligated to do X unless B consents to X's not being done
A judgment that merely follows a rule is only 'right,' not 'just'
knowledge
Justified true belief — true belief that has been arrived at through the exercise of deliberative capacities, including comparison of and deliberation among alternatives.
Justice
A name for certain classes of moral rules which concern the essentials of human well-being more nearly than other rules for the guidance of life, carrying more absolute obligation.
agent
The party in a principal-agent relationship who is instructed to produce the good or service on the principal's behalf — in the medical context, the doctor
Corruption
When government officials or people in power abuse their position for personal gain—like taking bribes or stealing public money instead of using it to help their country.
Normative claim
A statement about what *should* be done or what is right/wrong, as opposed to just describing what *is* the case.
Reparations
The satisfaction due to a private person for damage he or she has received from a wrongdoer.
Retributivism
A theory of punishment that says people deserve to be punished in proportion to the harm they caused—the worse the crime, the harsher the punishment should be.
Thomas
Thomas Aquinas (1225-1274), a medieval Catholic philosopher and theologian who wrote about politics, ethics, and how reason and faith relate to each other.
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