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  1. Judith Andre (2005). Disgust, Dignity, and a Public Intellectual. [REVIEW] Criminal Justice Ethics 24 (1):52-57.
    Martha Nussbaum’s Hiding from Humanity is eloquent and thought-provoking. I criticize some of her central arguments, particularly her construal of disgust and her exposition of shame. But I applaud the book as a whole. It is possible that richness and engagement are more important in the work of public intellectuals than is technical precision. If so, Nussbaum has fulfilled her role. It is more likely that both qualities are important, but difficult to combine. In that case, we can still thank (...)
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  2. Alison Bailey (2001). Taking Responsibility for Community Violence. In Peggy DesAutels & JoAnne Waugh (eds.), FEMINISTS DOING ETHICS.
    This article examines the responses of two communities to hate crimes in their cities. In particular it explores how community understandings of responsibility shape collective responses to hate crimes. I use the case of Bridesberg, Pennsylvania to explore how anti-racist work is restricted by backward-looking conceptions of moral responsibility (e.g. being responsible). Using recent writings in feminist ethics.(1) I argue for a forward-looking notion that advocates an active view: taking responsibility for attitudes and behaviors that foster climates in which hate (...)
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  3. Christian Barry & Sanjay Reddy (2008). International Trade and Labor Standards:A Proposal for Linkage. Columbia University Press.
    In this book, Christian Barry and Sanjay G. Reddy propose ways in which the international trading system can support poor countries in promoting the well-being of their peoples.
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  4. Christian Barry & Gerhard Øverland (2014). The Implications of Failing to Assist. Social Theory and Practice 40 (4).
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  5. Robert Bass (2006). Undermining Indirect Duty Theories. Between the Species (6):1.
    There is a class of views about our moral relations with non-human animals that share the idea that animals do not matter directly for ethical purposes: whatever duties or obligations we have with respect to animals are indirect, connected somehow to other duties or obligations – to other human beings, for example – in which the well-being or interests of animals do not figure. Criticisms of indirect duty theories have often focused either upon denying the link that is supposed to (...)
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  6. Sarah Bigi (2012). Evaluating Argumentative Moves in Medical Consultations. Journal of Argumentation in Context 1 (1):51-65.
    The relevance of context has been acknowledged also recently as a fundamental element for the correct evaluation of argumentative moves within institutional fields of interaction. Indeed, not considering the larger culture-specific and social features of the context within which the interactions take place poses problems of interpretation of the data and comparability of results. Starting from these considerations, the paper aims at discussing a model for the description of the social context of interaction that may allow for a better interpretation (...)
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  7. Mavis Biss (forthcoming). Empathy and Interrogation. International Journal of Applied Philosophy.
    Against the background of not-so-distant debate regarding “enhanced” interrogation techniques used by the United States during the wars in Iraq and Afghanistan, which many understand to be torture, this essay explores the moral complexities of “ordinary” interrogation practices, those that are clearly not forms of torture. Based on analysis of the written reflections of two United States interrogators on the work they did during the Iraq war, I categorize the roles played by multiple modes of empathy within interrogation and argue (...)
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  8. Lisa Bortolotti (2011). Précis of Delusions and Other Irrational Beliefs. Neuroethics 5 (1):1-4.
    Here I summarise the main arguments in Delusions and Other Irrational Beliefs [1]. The book addresses the question whether there is a rationality constraint on belief ascription and defends a doxastic account of clinical delusions.
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  9. Lisa Bortolotti (2006). Moral Rights and Human Culture. Ethical Perspectives 13 (4):603-620.
    In this paper I argue that there is no moral justification for the conviction that rights should be reserved to humans. In particular, I reject James Griffin’s view on the moral relevance of the cultural dimension of humanity. Drawing from the original notion of individual right introduced in the Middle Ages and the development of this notion in the eighteenth century, I emphasise that the practice of according rights is justified by the interest in safeguarding the powers of reason and (...)
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  10. Danielle Bromwich (forthcoming). Understanding, Interests and Informed Consent: A Reply to Sreenivasan. Journal of Medical Ethics.
    It is widely agreed that the view of informed consent found in the regulations and guidelines struggles to keep pace with the ever-advancing enterprise of human subjects research. Over the last 10 years, there have been serious attempts to rethink informed consent so that it conforms to our considered judgments about cases where we are confident valid consent has been given. These arguments are influenced by an argument from Gopal Sreenivasan, which apparently shows that a potential participant's consent to research (...)
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  11. Matthew J. Brown (2007). Picky Eating is a Moral Failing. In Dave Monroe & Fritz Allhoff (eds.), Food & Philosophy: Eat, Think, and Be Merry. Blackwell.
    Common wisdom includes expressions such as “there is no accounting for taste'’ that express a widely-accepted subjectivism about taste. We commonly say things like “I can’t stand anything with onions in it'’ or “Oh, I’d never eat sushi,'’ and we accept such from our friends and associates. It is the position of this essay that much of this language is actually quite unacceptable. Without appealing to complete objectivism about taste, I will argue that there are good reasons to think that (...)
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  12. William Bülow (2014). The Harms Beyond Imprisonment: Do We Have Special Moral Obligations Towards the Families and Children of Prisoners? Ethical Theory and Moral Practice 17 (4):775-789.
    This paper discusses whether the collateral harm of imprisonment to the close family members and children of prison inmates may give rise to special moral obligations towards them. Several collateral harms, including decreased psychological wellbeing, financial costs, loss of economic opportunities, and intrusion and control over their private lives, are identified. Two competing perspectives in moral philosophy are then applied in order to assess whether the harms are permissible. The first is consequentialist and the second is deontological. It is argued (...)
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  13. Ruth Chang (2002). The Possibility of Parity. Ethics 112 (4):659-688.
    This paper argues for the existence of a fourth positive generic value relation that can hold between two items beyond ‘better than’, ‘worse than’, and ‘equally good’: namely ‘on a par’.
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  14. David Coady & Richard Corry (2013). The Climate Change Debate: An Epistemic and Ethical Enquiry. Palgrave Macmillan.
    Two kinds of philosophical questions are raised by the current public debate about climate change; epistemic questions (Whom should I believe? Is climate science a genuine science?), and ethical questions (Who should bear the burden? Must I sacrifice if others do not?). Although the former have been central to this debate, professional philosophers have dealt almost exclusively with the latter. This book is the first to address both the epistemic and ethical questions raised by the climate change debate and examine (...)
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  15. Simon Cushing (2013). Autism: The Very Idea. In Jami L. Anderson & Simon Cushing (eds.), The Philosophy of Autism. Rowman & Littlefield. 17-45.
    If each of the subtypes of autism is defined simply as constituted by a set of symptoms, then the criteria for its observation are straightforward, although, of course, some of those symptoms themselves might be hard to observe definitively. Compare with telling whether or not someone is bleeding: while it might be hard to tell if someone is bleeding internally, we know what it takes to find out, and when we have the right access and instruments we can settle the (...)
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  16. Giovanni De Grandis (2013). A Starting Point for a Practical and Methodological Discussion. [REVIEW] (Ibidem) le Letture di Planum. The Journal of Urbanism (1):34-47.
    The paper is a critical discussion of Susan Fainstein's "The Just City". The review points out some weaknesses of Fainstein's three-dimensional account of justice, because the dimension of equity dominates over those of democracy and diversity. Moreover, the reasons for focusing on the just city instead of the good city are questioned. The review discusses two further important issues emerging from Fainstein's book: 1) the ethos of planners and, more generally, the role of experts in policy making; 2) the use (...)
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  17. Geert Demuijnck (2009). Disability and Discrimination in Access to Employment: What the People Think About Positive Discrimination and Integration. In P. Alonso, D. Cantarero, J. Nunez & M. Saez (eds.), Ensayos sobre Economia, Discapacidad y Empleo. Essays on Economics, Disability and Employment. Delta Publicaciones Universitarias.
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  18. Geert Demuijnck (2009). From an Implicit Christian Corporate Culture to a Structured Conception of Social Responsibility in a Retail Company. A Case-Study in Hermeneutic Ethics. [REVIEW] Journal of Business Ethics 84 (3):387-404.
    This article presents a qualitative research about the way in which business leaders of a retail company gradually clarify the ethical responsibilities of their company – in an ongoing discussion of particular cases. It is based on 12 years of experience as an external member of the ethics committee. The aim of the article is not so much as to evaluate the different single decisions that were made and implemented to make the company meet high ethical standards, but rather to (...)
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  19. Geert Demuijnck (2008). Citizenship and Democratic Values in a Globalized Economy. In Eoin Cassidy (ed.), Community, Constitution, Ethos. Democratic Values and Citizenship facing Globalisation. Otior Press.
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  20. Geert Demuijnck (2008). Is P2P Downloading of MP3 Files an Objectionable Form of Free-Riding? In A. Gosseries & A. Strowel (eds.), Intellectual Property and Theories of Justice. Basingstoke & N.Y.: Palgrave McMillan.
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  21. Geert Demuijnck & Dominique Greiner (2008). Ce Que les Valides Doivent aux Handicapés. la Revue Nouvelle:28-31.
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  22. Lara Denis (2000). Kant's Conception of Duties Regarding Animals: Reconstruction and Reconsideration. History of Philosophy Quarterly 17 (4):405-23.
    In Kant’s moral theory, we do not have duties to animals, though we have duties with regard to them. I reconstruct Kant’s arguments for several types of duties with regard to animals and show that Kant’s theory imposes far more robust requirements on our treatment of animals than one would expect. Kant’s duties regarding animals are perfect and imperfect; they are primarily but not exclusively duties to oneself; and they condemn not merely cruelty to animals for its own sake, but (...)
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  23. Peggy DesAutels & JoAnne Waugh (eds.) (2001). FEMINISTS DOING ETHICS. Rowman & Littlefield Pub Inc.
    As the initial book in the Feminist Constructions series, Feminists Doing Ethics broaches the ideas of critiquing social practice and developing an ethics of ...
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  24. Tyler Doggett (2013). Saving the Few. Noûs 47 (2):302-315.
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  25. Tyler Doggett (2011). Recent Work on the Ethics of Self-Defense. Philosophy Compass 6 (4):220-233.
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  26. Tyler Doggett (2009). What Is Wrong With Kamm's and Scanlon's Arguments Against Taurek. Journal of Ethics and Social Philosophy 3 (3).
    I distinguish several arguments Kamm and Scanlon make against Taurek's claim that it is permissible to save smaller groups of people rather than larger. I then argue that none succeeds. This is a companion to my "Saving the Few.".
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  27. Steven M. Duncan (2013). It's Murder!(?). Seattle Critical Review (3):8-12.
    Although this piece was inspired by the kinds of legal puzzles discussed by Hart and Honore in Causation in the Law, the puzzle cases presented here are intended to test the readers intuitions about what constitutes murder. Play along!
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  28. Martha J. Farah (2008). Neuroethics and the Problem of Other Minds: Implications of Neuroscience for the Moral Status of Brain-Damaged Patients and Nonhuman Animals. [REVIEW] Neuroethics 1 (1):9-18.
    Our ethical obligations to another being depend at least in part on that being’s capacity for a mental life. Our usual approach to inferring the mental state of another is to reason by analogy: If another being behaves as I do in a circumstance that engenders a certain mental state in me, I conclude that it has engendered the same mental state in him or her. Unfortunately, as philosophers have long noted, this analogy is fallible because behavior and mental states (...)
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  29. Andrew Fenton & Frederic Gilbert (2011). On the Use of Animals in Emergent Embryonic Stem Cell Research for Spinal Cord Injuries. Journal of Animal Ethics 1 (1):37-45.
    In early 2009, President Obama overturned the ban on federal funding for research involving the derivation of human embryonic stem cells (hESC). The Food and Drug Administration (FDA) also approved Geron’s first-in-human hESC trial for spinal cord injury (SCI) patients. We anticipate an increase in both research in the United States to derive hESC and applications to the FDA for approval of clinical trials involving transplantation of hESCs. An increase of such clinical trials will require a concomitant increase in the (...)
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  30. Robert E. Goodin & Christian Barry (2014). Benefiting From the Wrongdoing of Others. Journal of Applied Philosophy 31 (2):363-376.
    Bracket out the wrong of committing a wrong, or conspiring or colluding or conniving with others in their committing one. Suppose you have done none of those things, and you find yourself merely benefiting from a wrong committed wholly by someone else. What, if anything, is wrong with that? What, if any, duties follow from it? If straightforward restitution were possible — if you could just ‘give back’ what you received as a result of the wrongdoing to its rightful owner (...)
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  31. Yuan Gu (1989). Can Late Abortion Be Ethically Justified? Journal of Medicine and Philosophy 14 (3):343-350.
    This paper reviews the practice of late abortion in China and summarizes the arguments for morally justifying the ‘one couple, one child’ policy. Keywords: Marxism, Chinese health care, People's Republic of China, abortion, ‘one couple, one child’ policy, pre-marital sex, social good CiteULike Connotea Del.icio.us What's this?
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  32. Matthew C. Halteman (2013). Knowing the Standard American Diet By Its Fruits: Is Unrestrained Omnivorism Spiritually Beneficial? Interpretation 67 (4):383-395.
    My aim in this article is to challenge the standard North American diet’s (SAD) default status in church and among North American Christians generally. First, I explain what is at stake in my guiding question—“Is unrestrained omnivorism as typified by SAD spiritually beneficial?”—and then I attempt to allay some common skeptical concerns about the suitability of food ethics as a topic for serious Christian discernment. Second, I develop a prima facie case that SAD is not spiritually beneficial, drawing on five (...)
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  33. Mariale Hardiman, Luke Rinne, Emma Gregory & Julia Yarmolinskaya (2012). Neuroethics, Neuroeducation, and Classroom Teaching: Where the Brain Sciences Meet Pedagogy. [REVIEW] Neuroethics 5 (2):135-143.
    The popularization of neuroscientific ideas about learning—sometimes legitimate, sometimes merely commercial—poses a real challenge for classroom teachers who want to understand how children learn. Until teacher preparation programs are reconceived to incorporate relevant research from the neuro- and cognitive sciences, teachers need translation and guidance to effectively use information about the brain and cognition. Absent such guidance, teachers, schools, and school districts may waste time and money pursuing so called brain-based interventions that lack a firm basis in research. Meanwhile, the (...)
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  34. Gerald K. Harrison (2012). Antinatalism, Asymmetry, and an Ethic of Prima Facie Duties. South African Journal of Philosophy 31 (1):94-103.
    Benatar’s central argument for antinatalism develops an asymmetry between the pain and pleasure in a potential life. I am going to present an alternative route to the antinatalist conclusion. I argue that duties require victims and that as a result there is no duty to create the pleasures contained within a prospective life but a duty not to create any of its sufferings. My argument can supplement Benatar’s, but it also enjoys some advantages: it achieves a better fit with our (...)
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  35. Gerald K. Harrison & Julia Tanner (2011). Better Not to Have Children. Think, 10(27), 113-121 (27):113-121.
    Most people take it for granted that it's morally permissible to have children. They may raise questions about the number of children it's responsible to have or whether it's permissible to reproduce when there's a strong risk of serious disability. But in general, having children is considered a good thing to do, something that's morally permissible in most cases (perhaps even obligatory).
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  36. Madeleine Hayenhjelm & Jonathan Wolff (2012). The Moral Problem of Risk Impositions: A Survey of the Literature. European Journal of Philosophy 20 (S1):E1-E142.
    This paper surveys the current philosophical discussion of the ethics of risk imposition, placing it in the context of relevant work in psychology, economics and social theory. The central philosophical problem starts from the observation that it is not practically possible to assign people individual rights not to be exposed to risk, as virtually all activity imposes some risk on others. This is the ‘problem of paralysis’. However, the obvious alternative theory that exposure to risk is justified when its total (...)
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  37. Frank J. Hoffman (1983). “Remarks on Blasphemy”. Scottish Journal of Religious Studies 4 (2).
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  38. Helen B. Holmes & Laura Purdy (eds.) (1992). Feminist Perspectives in Medical Ethics. Indiana University Press.
    The fields of medical ethics, bioethics, and women's studies have experienced unprecedented growth in the last forty years. Along with the rapid pace of development in medicine and biology, and changes in social expectations, moral quandaries about the body and social practices involving it have multiplied. Philosophers are uniquely situated to attempt to clarify and resolves these questions. Yet the subdiscipline of bioethics still in large part reflects mainstream scholars' lack of interest in gender as a category of analysis. This (...)
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  39. Oscar Horta (2013). Animals, Moral Status Of. In Hugh LaFollette (ed.), International Encyclopedia of Ethics. Wiley.
  40. Oscar Horta (2010). The Ethics of the Ecology of Fear Against the Nonspeciesist Paradigm: A Shift in the Aims of Intervention in Nature. Between the Species 13 (10):163-187.
    Humans often intervene in the wild for anthropocentric or environmental reasons. An example of such interventions is the reintroduction of wolves in places where they no longer live in order to create what has been called an “ecology of fear”, which is being currently discussed in places such as Scotland. In the first part of this paper I discuss the reasons for this measure and argue that they are not compatible with a nonspeciesist approach. Then, I claim that if we (...)
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  41. Donald C. Hubin (1993). Book Review:Thoughtful Economic Man: Essays on Rationality, Moral Rules and Benevolence. Gay Meeks. [REVIEW] Ethics 103 (3):572-.
    Some have attempted to justify benefit/ cost analysis by appealing to a moral theory that appears to directly ground the technique. This approach is unsuccessful because the moral theory in question is wildly implausible and, even if it were correct, it would probably not endorse the unrestricted use of benefit/ cost analysis. Nevertheless, there is reason to think that a carefully restricted use of benefit/ cost analysis will be justifiable from a wide variety of plausible moral perspectives. From this, it (...)
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  42. Steven A. Jauss (2008). What's Wrong with Moralism? Edited by C. A. J. Coady. Metaphilosophy 39 (2):251–256.
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  43. Agnieszka Jaworska & Julie Tannenbaum (2014). Person-Rearing Relationships as a Key to Higher Moral Status. Ethics 124 (2):242-271.
    Why does a baby who is otherwise cognitively similar to an animal such as a dog nevertheless have a higher moral status? We explain the difference in moral status as follows: the baby can, while a dog cannot, participate as a rearee in what we call “person-rearing relationships,” which can transform metaphysically and evaluatively the baby’s activities. The capacity to engage in these transformed activities has the same type of value as the very capacities (i.e., intellectual or emotional sophistication) that (...)
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  44. Adam Kolber (2012). Unintentional Punishment. Legal Theory 18 (1):1-29.
    Criminal law theorists overwhelmingly agree that for some conduct to constitute punishment, it must be imposed intentionally. Some retributivists have argued that because punishment consists only of intentional inflictions, theories of punishment can ignore the merely foreseen hardships of prison, such as the mental and emotional distress inmates experience. Though such distress is foreseen, it is not intended, and so it is technically not punishment. In this essay, I explain why theories of punishment must pay close attention to the unintentional (...)
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  45. Hugh LaFollette & Niall Shanks (1995). Two Models of Models in Biomedical Research. Philosophical Quarterly 45 (179):141-160.
    Biomedical researchers claim there is significant biomedical information about humans which can be discovered only through experiments on intact animal systems (AMA p. 2). Although epidemiological studies, computer simulations, clinical investigation, and cell and tissue cultures have become important weapons in the biomedical scientists' arsenal, these are primarily "adjuncts to the use of animals in research" (Sigma Xi p. 76). Controlled laboratory experiments are the core of the scientific enterprise. Biomedical researchers claim these should be conducted on intact biological systems, (...)
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  46. Jacqueline A. Laing (ed.) (1997). Human Lives Critical Essays on Consequentialist Bioethics. Macmillan.
    This book aims to redress the imbalance in moral philosophy created by the dominance of consequentialism and utilitarianism, the view that criterion of morality is the maximisation of good effects over bad without regard to intrinsic rightness or wrongness. This approach has become the orthodoxy over the last few decades particularly in bioethics, where moral theory is applied to bioethics. Human Lives critically examines the assumptions and arguments of consequentialism reviviing in the process such concepts as rights, justice, innocence, natural (...)
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  47. Andy Lamey (2012). Primitive Self-Consciousness and Avian Cognition. The Monist 95 (3):486-510.
    Recent work in moral theory has seen the refinement of theories of moral standing, which increasingly recognize a position of intermediate standing between fully self-conscious entities and those which are merely conscious. Among the most sophisticated concepts now used to denote such intermediate standing is that of primitive self-consciousness, which has been used to more precisely elucidate the moral standing of human newborns. New research into the structure of the avian brain offers a revised view of the cognitive abilities of (...)
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  48. Andrea Lavazza & Mario De Caro (2010). Not so Fast. On Some Bold Neuroscientific Claims Concerning Human Agency. Neuroethics 3 (1):23-41.
    According to a widespread view, a complete explanatory reduction of all aspects of the human mind to the electro-chemical functioning of the brain is at hand and will certainly produce vast and positive cultural, political and social consequences. However, notwithstanding the astonishing advances generated by the neurosciences in recent years for our understanding of the mechanisms and functions of the brain, the application of these findings to the specific but crucial issue of human agency can be considered a “pre-paradigmatic science” (...)
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  49. Linda LeMoncheck (1997). Academic Feminism and Applied Ethics. International Studies in Philosophy 29 (1):69-77.
  50. Chiara Lepora, Marion Danis & Alan Wertheimer (2009). No Exceptionalism Needed to Treat Terrorists. American Journal of Bioethics 9 (10):53-54.
    Gesundheit and colleagues offer dramatic examples of the medical treatment of terrorists but then pose the suggestion that those who engage in terrorism forfeit their right to medical care, and, consequently, that physicians have no obligation to treat them. Their argument presupposes that a physician’s obligation to provide medical care depends on the patients’ right to health care. Therefore, someone who commits heinous and abhorrent acts thereby waives the right to health care and the physicians’ duty to provide health care (...)
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