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Egalitarianism: Egalitarianism is a philosophical and political theory that holds that all people are equal in fundamental worth or moral status and that therefore they should be treated with equal respect and have equal rights and opportunities.
Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments.

Author Concept Summary/Quotes Sources

Amartya Sen on Egalitarianism - Dictionary of Arguments

Gaus I 417
Egalitarianism/Sen/Weinstein: Sen's egalitarian liberalism testifies to liberalism's conceptual flexibility by combining an 'inclusive' form of consequentialism with basic 'capability equality'. For Sen, morality is 'consequence-based' though it is not more narrowly consequentialist.
Consequentialism: Consequentialism is narrower because it is arbitrarily evaluator-neutral.'Consequence-based evaluation' , by contrast, includes non-utility information such as agent relativity.
Deontology: In Sen's words, 'deontological values can, in fact, be accommodated within consequence-based evaluation through evaluatorrelative outcome moralities' (1982(1): 38).*
Practical reasoning/Sen: More recently, Sen refers to his version of practical reasoning as 'deontic-value inclusive consequential reasoning' (2001(2) : 64). Such reasoning forbids prioritizing either the right or the good. Rather, these concepts are linked, thus requiring that we consider them simultaneously: 'While considerations of freedoms, rights and duties are not the only ones that matter (for example, well-being does too), they are nevertheless part of the contentions that we have reason to take into account in deciding on what would be best ... to do' (2001(2): 61).
>Consequentialism/Sen, >Equality/Sen.

* For Sen (1979)(3), welfarism is a narrower form of consequentialism while utilitarianism is a narrower form of welfarism. Whereas consequentialism evaluates actions according to the goodness of the state of affairs they produce, welfarism judges the goodness of a state of affairs by the goodness of its utilities. Utilitarianism judges the goodness of a state's utilities by their sum total.

1. Sen, Amartya (1982) 'Rights and agency'. Philosophy and Public Affairs, 11: 3-39.
2. Sen, Amartya (2001) 'Reply'. Economics and Philosophy, 17: 51-65.
3. Sen, Amartya (1979) 'Utilitarianism and welfarism'. The Journal of Philosophy, LXXVI: 463-89.

Weinstein, David 2004. „English Political Theory in the Nineteenth and Twentieth Century“. In: Gaus, Gerald F. & Kukathas, Chandran 2004. Handbook of Political Theory. SAGE Publications

Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments
The note [Concept/Author], [Author1]Vs[Author2] or [Author]Vs[term] resp. "problem:"/"solution:", "old:"/"new:" and "thesis:" is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition.

EconSen I
Amartya Sen
Collective Choice and Social Welfare: Expanded Edition London 2017

Gaus I
Gerald F. Gaus
Chandran Kukathas
Handbook of Political Theory London 2004

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