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  1. Felicia Ackerman (1996). What Is the Proper Role for Charity in Healthcare? Cambridge Quarterly of Healthcare Ethics 5 (3):425.
    My little girl has leukemia; she has had it for over a year, and now she needs at least five pints of blood a day. Not the whole blood, just the platelets. Most of our relatives and friends have given at least a few times. But we need more. Now I have to go to strangers.So begins Roberta Silman's short story, “Giving Blood,” a story about illness and charity. When the narrator's husband solicited blood donations at his workplace, “he thought (...)
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  2. Judith Andre (2001). The Medical Humanities as an Elephant Seen by Blind Men. Medical Humanities Review.
    Because the medical humanities are multidisciplinary, participants tend to see one another's work through their own disciplinary lens. This can lead to misinterpretations.
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  3. Chrisoula Andreou (2015). Parity, Comparability, and Choice. Journal of Philosophy 112 (1):5-22.
    It is often supposed that, given two potential objects of choice X and Y, a specific set of circumstances, and a specific choosing agent, one of the following must be true: (1) opting for X is a better choice than opting for Y, (2) opting for Y is a better choice than opting for X, or (3) opting for X and opting for Y are exactly equally good choices. My aim in this paper is to show how some philosophical insights (...)
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  4. Chrisoula Andreou (2011). Choosing Well: Value Pluralism and Patterns of Choice. In Thom Brooks (ed.), New Waves in Ethics.
    What should I do? Philosophical reflection on this question has raised a variety of puzzles concerning the nature of ethics and of practical reasoning. In this paper, I focus on some new complications raised by current discussions concerning value pluralism, incomparability, and the nature of all-things-considered judgments. I suggest that part of the debate has proceeded in a way that obscures aspects of how we make good decisions in the face of a plurality of values (and identities) pulling us in (...)
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  5. Audrey L. Anton (2012). Respecting One's Elders: In Search of an Ontological Explanation for the Asymmetry Between the Proper Treatment of Dependent Adults and Children. Philosophical Papers 41 (3):397-419.
    Abstract The infantilization of older adults seems morally deplorable whereas very young children are appropriate recipients of such treatment. Children, we argue, are not mentally capable of acting autonomously and reasoning clearly. However, we have difficulty reconciling this justification with the fact that many of the elders whom we respect are mentally deficient in those very same ways. In this paper, I try to make sense of this asymmetry between our justifications for infantilizing the young and our conviction that our (...)
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  6. Nicholas Aroney (2007). Subsidiarity, Federalism and the Best Constitution: Thomas Aquinas on City, Province and Empire. [REVIEW] Law and Philosophy 26 (2):161-228.
    This article closely examines the way in which Thomas Aquinas understood the relationship between the various forms of human community. The article focuses on Aquinas's theory of law and politics and, in particular, on his use of political categories, such as city, province and empire, together with the associated concepts of kingdom and nation, as well as various social groupings, such as household, clan and village, alongside of the distinctly ecclesiastical categories of parish, diocese and universal church. The (...)
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  7. Marcus Arvan (2013). “A Lot More Bad News for Conservatives, and a Little Bit of Bad News for Liberals? Moral Judgments and the Dark Triad Personality Traits: A Follow-Up Study”. Neuroethics 6 (1):51-64.
    In a recent study appearing in Neuroethics, I reported observing 11 significant correlations between the “Dark Triad” personality traits – Machiavellianism, Narcissism, and Psychopathy – and “conservative” judgments on a 17-item Moral Intuition Survey. Surprisingly, I observed no significant correlations between the Dark Triad and “liberal” judgments. In order to determine whether these results were an artifact of the particular issues I selected, I ran a follow-up study testing the Dark Triad against conservative and liberal judgments on 15 additional moral (...)
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  8. Adam Bales, Daniel Cohen & Toby Handfield (2014). Decision Theory for Agents with Incomplete Preferences. Australasian Journal of Philosophy 92 (3):453-70.
    Orthodox decision theory gives no advice to agents who hold two goods to be incommensurate in value because such agents will have incomplete preferences. According to standard treatments, rationality requires complete preferences, so such agents are irrational. Experience shows, however, that incomplete preferences are ubiquitous in ordinary life. In this paper, we aim to do two things: (1) show that there is a good case for revising decision theory so as to allow it to apply non-vacuously to agents with incomplete (...)
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  9. Christian Barry, Matthew Lindauer & Gerhard Øverland (2014). Doing, Allowing, and Enabling Harm: An Empirical Investigation. In Joshua Knobe, Tania Lombrozo & Shaun Nichols (eds.), Oxford Studies in Experimental Philosophy. Oxford University Press
    Traditionally, moral philosophers have distinguished between doing and allowing harm, and have normally proceeded as if this bipartite distinction can exhaustively characterize all cases of human conduct involving harm. By contrast, cognitive scientists and psychologists studying causal judgment have investigated the concept ‘enable’ as distinct from the concept ‘cause’ and other causal terms. Empirical work on ‘enable’ and its employment has generally not focused on cases where human agents enable harm. In this paper, we present new empirical evidence to support (...)
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  10. Bana Bashour (2013). Immoral Beliefs. Ratio 26 (3):299-309.
    In this paper, I argue that there exists a class of immoral beliefs. These beliefs are immoral not for the usual reasons, i.e. because of their tendency to cause harm, their immoral acquisition, or the fact that they involve unjustified moral judgments. Rather, the class of beliefs to which I wish to draw attention includes beliefs that do not even have any moral content, but whose non-moral content is still morally significant. These beliefs are immoral because holding them constitutes an (...)
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  11. Peter Baumann (2015). Meaning and More Meaningful. A Modest Measure. Journal of Philosophy of Life 5 (3):33-49.
    We often describe lives (or parts of lives) as meaningful or as not meaningful. It is also common to characterize them as more or less meaningful. Some lives, we tend to think, are more meaningful than others. But how then can one compare lives with respect to how much meaning they contain? Can one? This paper argues that (i) only a notion of rough equality can be used when comparing different lives with respect to their meaning, and that (ii) the (...)
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  12. Peter Baumann (2009). Counting on Numbers. Analysis 69 (3):446-448.
    1. Here is a very simple game. You come up with a number and I come up with a number. If I come up with the higher number, I win; otherwise you win. You go first. Call this ‘The Very Simple Game’. Few would play it if they had to go first and many if they are guaranteed to go second.2. Here is another one. You come up with a number n and I come up with a number m. If (...)
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  13. Peter Baumann (2009). Disculpas. In Flor Emilce Cely & William Duica (eds.), Intersubjetividad. Ensayos filosóficos sobre autoconciencia, sujeto y acción. Universidad Nacional de Colombia 271-281.
    A discussion of different aspects (including the logical form) of apologies.
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  14. Peter Baumann & Monika Betzler (eds.) (2009). Practical Conflicts: New Philosophical Essays. Cambridge University Press.
    Practical conflicts pervade human life. Agents have many different desires, goals, and commitments, all of which can come into conflict with each other. How can practical reasoning help to resolve these practical conflicts? In this collection of essays a distinguished roster of philosophers analyse the diverse forms of practical conflict. Their aim is to establish an understanding of the sources of these conflicts, to investigate the challenge they pose to an adequate conception of practical reasoning, and to assess the degree (...)
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  15. Christopher Bennett, Edgar Maraguat, J. M. Pérez Bermejo, Antony Duff, J. L. Martí, Sergi Rosell & Constantine Sandis (2012). Symposium. The Apology Ritual. Teorema: International Journal of Philosophy 31 (2).
    Symposium on Christopher Bennet's The Apology Ritual. A Philosophical Theory of Punishment [Cambridge University Press, 2008].
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  16. Lars Bergström (1996). Scientific Value. International Studies in the Philosophy of Science 10 (3):189-202.
    Abstract Criteria of scientific value are of different kinds. This paper concerns ultimate criteria, i.e. the axiology of science. Most ultimate criteria are multi?dimensional. This gives rise to an aggregation problem, which cannot be adequately solved with reference to attitudes and behaviour within the scientific community. Therefore, in many cases, there is no fact of the matter as to whether one theory is better than another. This, in turn, creates problems for methodology.
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  17. Lars Bergström (1994). Notes on the Value of Science. In D. Prawitz, B. Skyrms & D. Westerståhl (eds.), Logic, Methodology and Philosophy of Science IX. Elsevier Science B. V.
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  18. Ken Binmore & Alex Voorhoeve (2003). Defending Transitivity Against Zeno’s Paradox. Philosophy and Public Affairs 31 (3):272–279.
    This article criticises one of Stuart Rachels' and Larry Temkin's arguments against the transitivity of 'better than'. This argument invokes our intuitions about our preferences of different bundles of pleasurable or painful experiences of varying intensity and duration, which, it is argued, will typically be intransitive. This article defends the transitivity of 'better than' by showing that Rachels and Temkin are mistaken to suppose that preferences satisfying their assumptions must be intransitive. It makes cler where the argument goes wrong by (...)
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  19. Gitanjali Bora & Desh Raj Sirswal (2011). Understanding Indian Value System Through Sri Aurobindo’s Education System. The Philosophist 9 (18):July to Dec.2011.
    “Our call is to young India. It is the young who must be the builders of the new world.” Sri Aurobindo -/- India was always rich in the establishment of centers even in Vedic times where the first principles of education were to be found in the Ashrams and Gurukuls and later on in the great universities of Nalanda and Taxila. The term education usually refers to the technical sense and is generally limited to the context of teachers instructing students. (...)
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  20. Richard Bradley (2008). Preference Kinematics. In Till Grune (ed.), Preference Change: Approaches from Philosophy, Economics and Psychology.
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  21. Ben Bramble (forthcoming). A New Defense of Hedonism About Well-Being. Ergo.
    According to hedonism about well-being, lives can go well or poorly for us just in virtue of our ability to feel pleasure and pain. Hedonism has had many advocates historically, but has relatively few nowadays. This is mainly due to three highly influential objections to it: The Philosophy of Swine, The Experience Machine, and The Resonance Constraint. In this paper, I attempt to revive hedonism. I begin by giving a precise new definition of it. I then argue that the right (...)
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  22. Ben Bramble (2016). The Experience Machine. Philosophy Compass 11 (3):136-145.
    In this paper, I reconstruct Robert Nozick's experience machine objection to hedonism about well-being. I then explain and briefly discuss the most important recent criticisms that have been made of it. Finally, I question the conventional wisdom that the experience machine, while it neatly disposes of hedonism, poses no problem for desire-based theories of well-being.
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  23. Alexis Burgess & David Plunkett (2013). Conceptual Ethics I. Philosophy Compass 8 (12):1091-1101.
    Which concepts should we use to think and talk about the world and to do all of the other things that mental and linguistic representation facilitates? This is the guiding question of the field that we call ‘conceptual ethics’. Conceptual ethics is not often discussed as its own systematic branch of normative theory. A case can nevertheless be made that the field is already quite active, with contributions coming in from areas as diverse as fundamental metaphysics and social/political philosophy. In (...)
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  24. Gene Callahan & Leslie Marsh (2014). Themed Issue on Oakeshott. Cosmos + Taxis 1 (3).
  25. Chung–ying Cheng (2002). Editor's Introduction: On Comparative Origins of Classical Chinese Ethics and Greek Ethics. Journal of Chinese Philosophy 29 (3):307–311.
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  26. Adam Cureton (2009). Degrees of Fairness and Proportional Chances. Utilitas 21 (2):217-221.
    Suppose the following: Two groups of people require our aid but we can help only one group; there are more people in the first group than the second group; every person in both groups has an equal claim on our aid; and we have a duty to help and no other special obligations or duties. I argue that there exists at least one fairness function, which is a function that measures the goodness of degrees of fairness, that implies that we (...)
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  27. Mark Anthony Dacela (2008). Peter H. Spader: Scheller's Ethical Personalism: It's Logic, Development, and Promise. [REVIEW] Philosophia 37 (1).
    Spader identifies and addresses in this work three enigmas that continue to overshadow the merits of Scheler's ethical personalism (9-10): (a) the lack of phenomenological evidences, (b) the sudden change of path from ethics to religion and metaphysics, and (c) the movement from theism to panentheism. Spader's book is thus an attempt to rid Scheler's ethical theory of its illusive reputation by making explicit the rationale behind the obscurities that Scheler seems to have intentionally embraced.
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  28. Felipe De Brigard (2010). If You Like It, Does It Matter If It's Real? Philosophical Psychology 23 (1):43-57.
    Most people's intuitive reaction after considering Nozick's experience machine thought-experiment seems to be just like his: we feel very little inclination to plug in to a virtual reality machine capable of providing us with pleasurable experiences. Many philosophers take this empirical fact as sufficient reason to believe that, more than pleasurable experiences, people care about “living in contact with reality.” Such claim, however, assumes that people's reaction to the experience machine thought-experiment is due to the fact that they value reality (...)
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  29. Katerina Deligiorgi (2012). Joseph Raz , From Normativity to Responsibility . Reviewed By. [REVIEW] Philosophy in Review 32 (6):514-517.
  30. Geert Demuijnck (2007). Les Discriminations Sont-Elles Économiquement Rationnelles ? Revue de Philosophie Économique 8 (1):3-8.
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  31. Geert Demuijnck & Dominique Greiner (1998). Compensation Et Sélectivité En Sécurité Sociale. Eléments Pour Une Interprétation Normative. In Méhaut Ph & Mossé Ph (eds.), Les politiques sociales catégorielles. Fondements, portée et limites. L’Harmattan
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  32. Geert Demuijnck & Christine Le Clainche (2007). What We Owe to Persons with a Disability: A Theoretical Puzzle Versus Stable Widely Shared Intuitions. Imprints. Egalitarian Theory and Practice 10:37-68.
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  33. A. E. Denham (2012). Introduction. In Plato on Art & Beauty. Palgrave MacMillan
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  34. David G. Dick (2016). Transformable Goods and the Limits of What Money Can Buy. Moral Philosophy and Politics:online.
    There are some things money literally cannot buy. Invariably transformable goods are such things because when they are exchanged for money, they become something else. These goods are destroyed rather than transferred in monetary exchanges. They mark out an impassable limit beyond which money and the market cannot reach. They cannot be for sale, in the strongest and most literal sense. Variably transformable goods are similar. They can be destroyed when offered or exchanged for money, but they differ in their (...)
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  35. John Dilworth, RESEARCH INITIATIVES.
    An overview, with links, of original approaches to six significant areas of philosophical concern, including the nature of perception and perceptual content, naturalistic approaches to representation and semantics, a representational explanation of generality, and a dual component theory of propositions. (This file also provides a useful demonstration of how webpage-like features may be simulated in a Word document).
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  36. Andreas Dorschel (2005). Sentimentalität. Über eine Kategorie ästhetischer und moralischer Abwertung. Perspektiven der Philosophie 31 (1):11-22.
    Sentimentality: this term has had an odd career that converted it from an expression of praise into one of abuse. The obvious suspicion is that the word ‚sentimental‘ has had an entirely different meaning in the 20th and 21st centuries (when it has been deployed for abuse) as compared to the 18th century (when it had been used for praise). Scrutiny shows, however, that this is not the case. Rather the very same aspects of sentimentality that had appeared to, e.g., (...)
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  37. Antoine C. Dussault (2013). In Search of Ecocentric Sentiments: Insights From the CAD Model in Moral Psychology. Environmental Ethics 35 (4):419-437.
    One aspect of J. Baird Callicotts foundational project for ecocentrism consists in explaining how <span class='Hi'>moralspan> consideration for <span class='Hi'>ecologicalspan> wholes can (...) be grounded in <span class='Hi'>moralspan> <span class='Hi'><span class='Hi'>sentimentsspan>span>. Some critics of Callicott have objected that <span class='Hi'>moralspan> consideration for <span class='Hi'>ecologicalspan> wholes is impossible under a sentimentalist conception of ethics because, on both Hume and Smiths views, sympathy is our main <span class='Hi'>moralspan> sentiment and it cannot be elicited by holistic entities. This conclusion is premature. The relevant question is not whether such <span class='Hi'>moralspan> consideration is compatible with the <span class='Hi'>moralspan> psychologies elaborated by Hume and Smith themselves, but, rather, whether it is possible given the <span class='Hi'>moralspan> <span class='Hi'><span class='Hi'>psychologyspan>span> human beings actually possess. To answer this question, we must turn to empirical <span class='Hi'>moralspan> <span class='Hi'><span class='Hi'>psychologyspan>span> and consider the possibility of a sentimentalist ecocentrism based on the community, autonomy, divinity model, a very promising model of human <span class='Hi'>moralspan> <span class='Hi'><span class='Hi'>psychologyspan>span> developed by psychologists Richard Shweder, Paul Rozin, and Jonathan Haidt. This model can be used to assess the possibility of grounding ecocentrism in human <span class='Hi'>moralspan> <span class='Hi'><span class='Hi'>sentimentsspan>span>. In light of this assessment, ecocentrism should be understood as a new form of naturalistic ethics informed by the <span class='Hi'>moralspan> emotions of disgust, shame, awe, and wonder. (shrink)
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  38. Rem B. Edwards (2010). The Essentials of Formal Axiology. Upa.
    This book explains and advances formal axiology as originally developed by Robert S. Hartman. Formal axiology identifies the general patterns involved in the meaning of "good" and other value concepts, in what we value , and in how we value.
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  39. C. V. Ehrenfels (1896). Von der Wertdefinition Zum Motivationsgesetze. Philosophical Review 5:549.
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  40. V. C. Ehrenfels (1894). Werttheorie Und Ethik. Philosophical Review 3:364.
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  41. Steven Fesmire (2000). Philosophy Disrobed: Lakoff and Johnson's Call for Empirically Responsible Philosophy. Journal of Speculative Philosophy 14 (4):300 - 305.
    [Excerpt from first lines] In answer to a friend's query about my current pursuits, I hoisted Lakoff and Johnson's six-hundred-page magnum opus into his hands. "Reviewing this." Thoughtfully weighing the imposing book in one palm, he pronounced: "Philosophy in the Flesh? It needs to go on a diet!" I laughingly agreed, then in good philosopher's form analyzed his joke. He had conceived the book metaphorically as a person, as when we speak of books "inspiring" us or being "great company" (...)
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  42. Steven Fesmire (1998). Rediscovering the Moral Life: Philosophy and Human Practice, James Gouinlock. [REVIEW] Journal of Value Inquiry 32 (1):133-137.
    In this rare mixture of conservative anti-egalitarianism and Deweyan pluralism, James Gouinlock echoes John Dewey’s paean that philosophers must turn away from pseudo-problems manufactured philosophers and toward the pressing lessons and potentialities of mortal existence. “Moral philosophy,” he urges, “is at the service of the moral life” (p. 82). Its role is to discern the nature of the human moral condition, reflect on its lessons and possibilities, and give it intelligent direction by distinguishing suitable values. (...).
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  43. Jane Friedman, Epistemically Transformative Experience.
    A discussion of L.A. Paul's 'Transformative Experience' from an Author Meets Critics session at the 2015 Pacific APA.
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  44. Dustin Garlitz (2014). Morality. In Sherwood Thompson (ed.), Encyclopedia of Diversity and Social Justice. Rowman & Littlefield Publishers
  45. Dustin Garlitz (2014). Society. In Sherwood Thompson (ed.), Encyclopedia of Diversity and Social Justice. Rowman & Littlefield Publishers
  46. Dustin Garlitz (2014). Surplus Labor and Crime. In J. Mitchell Miller (ed.), The Encyclopedia of Theoretical Criminology. Wiley-Blackwell
    Surplus labor and crime have complemented one another since the nineteenth century, when social philosopher Karl Marx propounded a now classical theory of surplus labor, exploitation, and crime in the material sense. As illustrated in Volume 1 of Capital (Marx, 1867/1976), Marx's concept of “surplus labor”—a type of unpaid labor—represented a moral injustice, a sort of crime against humanity. In the twentieth century a distinct form of surplus labor was linked to crime in a wider range of studies, which redefined (...)
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  47. Dustin Garlitz (2014). Social Realism. In Sherwood Thompson (ed.), Encyclopedia of Diversity and Social Justice. Rowman & Littlefield Publishers
  48. Christopher S. Gifford (2015). The Value and the Identity of Business: Towards a Logical Framework of Business Value. Proceedings of The Third International Conference on Advances in Social Science, Management and Human Behaviour - SMHB 2015:47-51.
    This article is an exercise in the transposition of certain approaches in analytic philosophy to issues concerning business value and identity in business. We examine the notion of business value and several accounts of value that have been offered in the literature. Luciano Floridi’s formal logical account of a business is introduced and applied as a first step towards a logical framework of business value. Peter Peverelli has claimed that Chinese business identity is accounted for in (...)
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  49. John Goff (2008). What Price Privacy? Philosophy Now 66:6-7.
    A very brief examination of the economics of privacy from the perspective of the individual. Also a suggestion that individuals have an existential and thus economic claim on the data that is generated by and about them.
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  50. Maya J. Goldenberg (2010). Working for the Cure: Challenging Pink Ribbon Activism [Book Chapter]. In Roma Harris, Nadine Wathen & Sally Wyatt (eds.), [Book] Configuring Health Consumers: Health Work and the Imperative of Personal Responsibility. Eds. R. Harris, N. Wathen, S. Wyatt. Amsterdam: Palgrave Macmillan, 2010. Palgrave Macmillan
    In accordance with the critical women’s health literature recounting the ways that women are encouraged to submit themselves to various sorts of health “imperatives”, I investigate the messages tacitly conveyed to women in “campaigns for the cure” and breast cancer awareness efforts, which, I argue, overemphasizes a “positive attitude”, healthy lifestyle, and cure rather than prevention of this life-threatening disease. I challenge that the message of hope pervading breast cancer discourse silences the despair felt by many women, furthers a tacit (...)
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