The distinctively human life generates claims, and their form is that of natural rights. However, explorations of how the distinctively human life generates obligations lead only to a rather limited set of rights—basic security and subsistence rights. Inquiries into another nonrelational ground also produce rather limited results. That ground is humanity's collective ownership of the earth. The principle of justice associated with it merely requires an equal opportunity to use natural spaces and resources for the satisfaction of basic needs. In particular, this result is incompatible with any kind of welfarist commitment. The sheer fact that anybody's welfare as such would be lowered or raised is not a matter of justice. If people share associations with each other (membership in a state, or being connected by trade, say) we can derive obligations from their shared involvement with these associations. But unless people do indeed share such associations, the obligations that hold among them will be rather limited.
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. 12/12/2014. “Response to Arneson, de Bres, and Stilz.” Ethics & International Affairs, 28, 4, Pp. 511-522. See full text.Abstract
. 2014. “The Human Right to Water and Common Ownership of the Earth.” Journal of Political Philosophy, Pp. 178-203. See full text.Abstract
. 2014. “Three Images of Trade: On the Place of Trade in a Theory of Global Justice.” Moral Philosophy and Politics, 1, 2. See full text.Abstract
. 2014. “Israel’s Associated Regime: Exceptionalism, Human Rights and Alternative Legality.” Utrecht Journal of International and European Law. See full text.Abstract
. 2014. “In India, Dying to Go: Why Access to Toilets is a Women’s Rights Issue.” WBUR Cognoscenti. See full text.Abstract
. 6/13/2014. “A trafficked sex slave could be sold off as a virgin for $7000..a child slave for $20.” The Guardian. See full videoAbstract
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