•  4
    Justice and its motives: On Peter Vanderschraaf’s strategic justice
    Politics, Philosophy and Economics. forthcoming.
    Peter Vanderschraaf’s Strategic Justice is a powerful elaboration and defense of what he calls ‘justice as mutual advantage’. Vanderschraaf opens Strategic Justice by observing that ‘Plato set a template for all future philosophers by raising two interrelated questions: What precisely is justice? Why should one be just?’. He answers that justice consists of conventions which are followed because each sees that doing so is in her interest. These answers depend upon two conditions which Vanderschr…Read more
  • The Two Principles and Their Justification: Philosophy of Rawls (edited book)
    with Henry Richardson
    Routledge. 1999.
    First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.
  •  12
    Comment: Reciprocity and the Rise of Populism
    Res Publica 26 (3): 423-431. 2020.
    It has recently been contended that the rise of populism in the US, culminating in the election of Donald Trump, vindicates liberal political theory, and the liberal political theory of John Rawls in particular. For the election of someone like Trump is just what Rawls’s theory would lead us to expect. Rawls’s theory would lead us to expect it because Rawls thought that if a liberal democracy is to be stable, it must satisfy the demands of reciprocity. But there is ample evidence that the contem…Read more
  •  13
    Solidarity and the New Inequality
    Journal of Religious Ethics 47 (2): 311-336. 2019.
  •  11
    Religious Ethics and Economic Inequality
    Journal of Religious Ethics 47 (2): 223-231. 2019.
  •  3
    Replies to Commentators
    Philosophy and Public Issues - Filosofia E Questioni Pubbliche. forthcoming.
  •  2
    A Précis of Rawls, Political Liberalism and Reasonable Faith
    Philosophy and Public Issues - Filosofia E Questioni Pubbliche. forthcoming.
  • The Critical Pragmatism of Alain Locke: A Reader on Value Theory, Aesthetics, Community, Culture, Race, and Education
    with Nancy Fraser, Astrid Franke, Sally J. Scholz, Mark Helbling, Judith M. Green, Richard Shusterman, Beth J. Singer, Jane Duran, Earl L. Stewart, Richard Keaveny, Rudolph V. Vanterpool, Greg Moses, Charles Molesworth, Verner D. Mitchell, Clevis Headley, Kenneth W. Stikkers, Talmadge C. Guy, Laverne Gyant, Rudolph A. Cain, Blanche Radford Curry, Segun Gbadegesin, and Stephen Lester Thompson
    Rowman & Littlefield Publishers. 1999.
    In its comprehensive overview of Alain Locke's pragmatist philosophy this book captures the radical implications of Locke's approach within pragmatism, the critical temper embedded in Locke's works, the central role of power and empowerment of the oppressed and the concept of broad democracy Locke employed
  •  6
    St. Thomas on the Motives of Unjust Acts
    Proceedings and Addresses of the American Philosophical Association 63 (n/a): 204. 1989.
  •  5
    Philosophy at Catholic Colleges and Universities in the United States: The Results of the ACPA-Notre Dame Survey
    Proceedings of the American Catholic Philosophical Association 73 289-314. 1999.
  •  2
    Religion and the Obligations of Citizenship
    Cambridge University Press. 2002.
    In Religion and the Obligations of Citizenship Paul J. Weithman asks whether citizens in a liberal democracy may base their votes and their public political arguments on their religious beliefs. Drawing on empirical studies of how religion actually functions in politics, he challenges the standard view that citizens who rely on religious reasons must be prepared to make good their arguments by appealing to reasons that are 'accessible' to others. He contends that churches contribute to democracy…Read more
  •  28
    Contractualist Liberalism and Deliberative Democracy
    Philosophy and Public Affairs 24 (4): 314-343. 1995.
  • The Philosophy of Rawls. A Collection of Essays
    with Henry S. Richardson
    Tijdschrift Voor Filosofie 64 (1): 179-180. 2002.
  • Sin can be seen to be central to the political thought of Thomas Aquinas if the concerns which moved him to the study of matters political are rightly appreciated. Aquinas is primarily concerned, I argue, to determine how good human beings can become by living under political institutions however well structured and thereby to ascertain the limits of natural reason's capacity to effect human moral improvement through the exercise of political power and the arrangement of political institutions. …Read more
  •  2
    Religion and Contemporary Liberalism (edited book)
    University of Notre Dame Press. 1997.
  •  1
    Taking rites seriously
    Pacific Philosophical Quarterly 75 (3-4): 272-294. 1994.
  •  6
    Philosophical abstracts
    American Catholic Philosophical Quarterly 65 (2): 703-723. 1991.
  • BIRD, C.-The Myth of Liberal Individualism
    Philosophical Books 41 (3): 209-210. 2000.
  • Thomistic pride and liberal vice
    The Thomist 60 (2): 241-274. 1996.
  •  19
  •  20
    St. Thomas Aquinas on Politics and Ethics
    Review of Metaphysics 42 (3): 638-640. 1989.
    Teachers of Thomas Aquinas's ethical and political thought will welcome Paul Sigmund's St. Thomas Aquinas on Politics and Ethics. Sigmund's book includes an incisive introduction treating of St. Thomas's life, sources and influence, eighty densely packed pages of newly retranslated selections from Thomas's works, background texts from Aristotle, Augustine, and Pseudo-Dionysius, and over one hundred pages excerpted from the works of those whom St. Thomas has influenced and those who have interpre…Read more
  •  10
    Response to Klaassen, Anderson-Gold, and Rowan
    Social Philosophy Today 20 215-230. 2004.
  •  16
    Philosophy at Catholic Colleges and Universities in the United States
    Proceedings of the American Catholic Philosophical Association 73 289-314. 1999.
  •  25
    Natural Law, Property, and Redistribution
    Journal of Religious Ethics 21 (1). 1993.
    In his essay "Natural Law, Property, and Justice," B. Andrew Lustig argues for what he calls "significant correspondences" between John Locke's theory of property and scholastic theories of property on the one hand, and between Locke's theory and contemporary Catholic social teaching on the other. These correspondences, Lustig claims, establish an intellectual "tradition of property in common." I argue that linking Aquinas--even via Locke--to the redistributivism of contemporary Catholic social …Read more