Claremont Graduate University
Department of Philosophy
PhD, 1990
Frankfurt am Main, Hesse, Germany
  •  153
    Climate Change Justice
    Philosophy Compass 10 (3): 173-186. 2015.
    Anthropogenic climate change is a global process affecting the lives and well-being of millions of people now and countless number of people in the future. For humans, the consequences may include significant threats to food security globally and regionally, increased risks of from food-borne and water-borne as well as vector-borne diseases, increased displacement of people due migrations, increased risks of violent conflicts, slowed economic growth and poverty eradication, and the creation of n…Read more
  •  85
    Cosmopolitanism and Compatriot Duties
    The Monist 94 (4): 535-554. 2011.
  •  79
    Capitalist exploitation, self-ownership, and equality
    with Michael Pendlebury and Peter Hudson
    Philosophical Forum 32 (3). 2001.
    Traditional Marxists hold that capitalist modes of production are unjustly exploitative. In 'Self-Ownership, Freedom and Equality' G. A. Cohen argues that this ``exploitation charge'' commits traditional Marxists to the thesis that people own themselves (``self-ownership''). If so, then traditional Marxism is vulnerable to a libertarian challenge to its commitment to equality. Cohen, therefore, recommends that Marxists abandon the exploitation charge. This paper undermines Cohen's case for the a…Read more
  •  78
    This book examines the threat that climate change poses to the projects of poverty eradication, sustainable development, and biodiversity preservation. It offers a careful discussion of the values that support these projects and a critical evaluation of the normative bases of climate change policy. This book regards climate change policy as a public problem that normative philosophy can shed light on. It assumes that the development of policy should be based on values regarding what is important…Read more
  •  75
    Why Global Inequality Matters
    Journal of Social Philosophy 42 (1): 99-109. 2011.
  •  75
    In the first part of this article, we considered how Thandi, a 15-year-old girl, was treated when taken by her mother to their GP, Dr Randera. Dr Randera notified them that Thandi was pregnant, HIV positive, and had syphilis and herpes. Dr Randera also informed them that there was a substantial risk that the baby would be born HIV positive. Both Thandi and her mother wanted an abortion. However, Dr Randera, who was morally opposed to abortions, refused to provide the service and did not refer Th…Read more
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    Treaty Norms and Climate Change Mitigation
    Ethics and International Affairs 23 (3): 247-265. 2009.
    UNFCCC norms tightly constrain the range of acceptable agreements for the distribution of burdens to mitigate climate change, restricting us to two viable guiding principles: the equitable distribution of responsibilities and the right to development. Both principles place much heavier mitigation burdens on industrialized countries.
  •  49
    Jurisprudence (edited book)
    with Christopher Roederer
    Kluwer Academic Publishers. 2004.
    Chris Roederer, Darrel Moellendorf. last two hundred years or more under the notion of stare decisis and the rule of law. The matrix of legal rules is no longer the seat of the law in South Africa, if it ever was. One can disagree with Mohamed J's ...
  •  46
    A Reconstruction of Hegel’s Account of Freedom of the Will
    The Owl of Minerva 24 (1): 5-18. 1992.
    “Will which is actually free is the unity of theoretical and practical spirit.” So opens the section of Hegel’s Encyclopedia known as “Free Spirit.” This text as well as both its immediate textual predecessor “Practical Spirit” and the introduction to the Philosophy of right comprise the mature Hegel’s attempt to give an account of freedom of the will, and mark a full departure from the Kantian standpoint on the matter. While Kant sees the evidence of freedom of the will in the moral ought, Hege…Read more
  •  46
    The world trade organization and egalitarian justice
    Metaphilosophy 36 (1‐2): 145-162. 2005.
  •  45
    A review essay of Gillian Brock Global Justice: A Cosmopolitan Account (Oxford University Press, 2009)
  •  45
    Hope as a Political Virtue
    Philosophical Papers 35 (3): 413-433. 2006.
    In this paper I argue that hope is best understood as a compound psychological state. When we take hope according to the details of this account, we are in a good position to understand why it is a political virtue of persons. I also argue that securing the institutional bases of hope is a virtue of state institutions, particularly in states in transition from severe injustice. And, finally, when the bases are secure, a person who fails to hope for the political future is in that regard prima fa…Read more
  •  45
    Equal Respect and Global Egalitarianism
    Social Theory and Practice 32 (4): 601-616. 2006.
  •  33
    Global ethics: a short reflection on then and now
    with Heather Widdows
    Journal of Global Ethics 10 (3): 319-325. 2014.
    Ten years on from the first issue of the Journal of Global Ethics, Darrel Moellendorf and Heather Widdows reflect on the current state of research in global ethics. To do this, they summarise a recent comprehensive road map of the field and provide a map of research by delineating the topics and approaches of leading scholars of global ethics collected together in the recently published Routledge Handbook of Global Ethics which they have co-edited. Topics fall under issues of war, conflict and v…Read more
  •  31
    Cosmopolitan Justice Reconsidered
    Theoria 51 (104): 203-225. 2004.
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    Special issue: Current debates in global justice
    with Gillian Brock
    The Journal of Ethics 9 589-591. 2005.
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    In this paper I argue that respect for human dignity establishes a justificatory presumption in favor of egalitarian rules, which presumption is applicable to the global economic association. This is the basis for condemning several feature of current global inequality as unjust
  •  20
    Jus ex Bello in Afghanistan
    Ethics and International Affairs 25 (2): 155-164. 2011.
    I agree with Professor Miller that just war theory is limited when it comes to judging whether and how to end a war. But Miller fails to understand adequately what these limitations are and the extent to which they can be addressed within just war theory
  •  18
    Racism and Rationality in Hegel's Philosophy of Subjective Spirit
    History of Political Thought 13 (2): 243. 1992.
    The eurocentrism of Hegel's philosophy of history is well known. Hegel's reputation has not benefited from many of the claims in the Philosophy of History; such as the one that African history, having no development, has contributed nothing to world history. Because of the general lack of attention that Hegel's philosophy of subjective spirit has received, it is little known that this eurocentrism is based, in part, on the racism of the philosophy of subjective spirit. Only here does Hegel syste…Read more
  •  16
    Two Doctrines of Jus ex Bello
    Ethics 125 (3): 653-673. 2015.
    This article discusses two doctrines of jus ex bello concerning whether and how to end wars. In Section I, I defend the claim that there is a distinct morality of ending wars. Section II rebuts a challenge that the account is too permissive of war. Section III rejects a forward-looking conception of proportionality for jus ex bello. In Section IV, I allow an exception in cases in which the just cause for the war has changed. In Section V, I defend five principles governing how to end a war
  •  15
    Transcendental institutionalism and global justice
    Critical Review of International Social and Political Philosophy 16 (2): 162-178. 2013.
    In The Idea of Justice (2009), Amartya Sen distinguishes between ?transcendental institutional? approaches to justice and ?realization-focused comparisons,? rejecting the former and recommending the latter as a normative approach to global justice. I argue that Sen?s project fails for three principal reasons. First, he misdiagnoses the problem with accounts that he refers to as transcendental-institutionalist. The problem is not with these kinds of accounts per se, but with particular features o…Read more
  •  14
    Consensus and Cognitivism in Habermas's Discourse Ethics
    South African Journal of Philosophy 19 (2): 65-74. 2000.
    Habermas asserts that his discourse ethics rests on two main commitments: 1) Moral judgements have cognitive content analogous to truth value; and 2) moral justification requires real- life discourse. Habermas elaborates on the second claim by making actual consensus a necessary condition of normative validity. I argue that Habermas's two commitments sit uneasily together. The second entails that his cognitivism is revisionist in the sense that it must reject the law of the excluded middle. More…Read more
  •  13
    Cosmopolitan Justice Reconsidered
    Theoria 51 203-225. 2004.
  •  12
    Authors' reply to thandi case
    with Trefor Jenkins and Udo Schüklenk
    Developing World Bioethics 2 (1). 2002.