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Profile: Hugh LaFollette (University of South Florida)
  1.  8
    Hugh LaFollette & Niall Shanks (1993). Animal Models in Biomedical Research: Some Epistemological Worries. Public Affairs Quarterly 7 (2):113-130.
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  2.  21
    Hugh LaFollette & Niall Shanks (1993). The Intact Systems Argument: Problems with the Standard Defense of Animal Experimentation. Southern Journal of Philosophy 31 (3):323-333.
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  3.  71
    Eva LaFollette & Hugh LaFollette (2007). Private Conscience, Public Acts. Journal of Medical Ethics 33 (5):249-254.
    A growing number of medical professionals claim a right of conscience, a right to refuse to perform any professional duty they deem immoral—and to do so with impunity. We argue that professionals do not have the unqualified right of conscience. At most they have a highly qualified right. We focus on the claims of pharmacists, since they are the professionals most commonly claiming this right.
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  4.  37
    Hugh LaFollette & Niall Shanks (1997). Brute Science: Dilemmas of Animal Experimentation. Routledge.
    "This book . . . is everything a philosophical tome should be: timely, important, factually informed, responsive to the scholarly literature, analytical, scrupulously fair, and rigorously, vigorously argued. It is, if I may say so, a model specimen of practical ethics." Keith Burgess-Jackson Ethics and the Environment).
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  5. Hugh LaFollette (2000). Gun Control. Ethics 110 (2):263-281.
    Many of us assume we must either oppose or support gun control. Not so. We have a range of alternatives. Even this way of speaking oversimplifies our choices since there are two distinct scales on which to place alternatives. One scale concerns the degree (if at all) to which guns should be abolished. This scale moves from those who want no abolition (NA) of any guns, through those who want moderate abolition (MA) - to forbid access to some subclasses of (...)
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  6. Hugh LaFollette (1980). Licensing Parents. Philosophy and Public Affairs 9 (2):182-197.
    In this essay I shall argue that the state should require all parents to be licensed. My main goal is to demonstrate that the licensing of parents is theoretically desirable, though I shall also argue that a workable and just licensing program actually could be established.
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  7. Hugh LaFollette (1991). The Truth in Ethical Relativism. Journal of Social Philosophy 22 (1):146-154.
    Ethical relativism is the thesis that ethical principles or judgments are relative to the individual or culture. When stated so vaguely relativism is embraced by numerous lay persons and a sizeable contingent of philosophers. Other philosophers, however, find the thesis patently false, even wonder how anyone could seriously entertain it. Both factions are on to something, yet both miss something significant as well. Those who whole-heartedly embrace relativism note salient respects in which ethics is relative, yet erroneously infer that ethical (...)
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  8. Hugh Lafollette (2010). Licensing Parents Revisited. Journal of Applied Philosophy 27 (4):327-343.
    Although systems for licensing professionals are far from perfect, and their problems and costs should not be ignored, they are justified as a necessary means of protecting innocent people's vital interests. Licensing defends patients from inept doctors, pharmacists, and physical therapists; it protects clients from unqualified lawyers. We should protect people who are highly vulnerable to those who are supposed to serve them, those with whom they have a special relationship. Requiring professionals to be licensed is the most plausible way (...)
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  9.  60
    Hugh LaFollette (1983). Rights. Teaching Philosophy 6 (4):381-383.
  10. Hugh LaFollette, Elijah Millgram, David McCabe, Richard J. Arneson & Noël Carroll (2000). 10. Charles W. Mills, Blackness Visible: Essays on Philosophy and Race Charles W. Mills, Blackness Visible: Essays on Philosophy and Race (Pp. 432-434). [REVIEW] Ethics 110 (2).
     
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  11.  26
    Hugh LaFollette (2007). The Physician's Conscience. American Journal of Bioethics 7 (12):15 – 17.
  12.  67
    Hugh LaFollette (2005). Living on a Slippery Slope. Journal of Ethics 9 (3-4):475 - 499.
    Our actions, individually and collectively, inevitably affect others, ourselves, and our institutions. They shape the people we become and the kind of world we inhabit. Sometimes those consequences are positive, a giant leap for moral humankind. Other times they are morally regressive. This propensity of current actions to shape the future is morally important. But slippery slope arguments are a poor way to capture it. That is not to say we can never develop cogent slippery slope arguments. Nonetheless, given their (...)
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  13.  48
    Hugh LaFollette (ed.) (2000). The Blackwell Guide to Ethical Theory. Blackwell.
    This volume is arguably the most ambitious and authoritative survey of ethical theory available today.
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  14.  34
    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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  15.  62
    Hugh LaFollette (2005). Collateral Consequences of Punishment: Civil Penalties Accompanying Formal Punishment. Journal of Applied Philosophy 22 (3):241–261.
    When most people think of legal punishment, they envision a judge or jury convicting a person for a crime, and then sentencing that person in accordance with clearly prescribed penalties, as specified in the criminal law. The person serves the sentence, is released (perhaps a bit early for A good behavior"), and then welcomed back into society as a full-functioning member, adorned with all the rights and responsibilities of ordinary citizens.
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  16.  48
    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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  17. Hugh LaFollette (ed.) (2007). Ethics in Practice: An Anthology. Blackwell Pub..
    With incisive and engaging introductions by the editor, Ethics in Practice integrates ethical theory and the discussion of practical moral problems into a text that is ideal for introductory and applied ethics courses. A fully updated and revised edition of this authoritative anthology of classic and contemporary essays covering a wide range of ethical and moral issues Integrates ethical theory with discussions of practical moral problems Provides coverage of ethical issues on familiar topics such as abortion, free speech and affirmative (...)
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  18. Hugh LaFollette (2007). The Practice of Ethics. Blackwell Pub..
    The Practice of Ethics is an outstanding guide to the burgeoning field of applied ethics, and offers a coherent narrative that is both theoretically and pragmatically grounded for framing practical issues. Discusses a broad range of contemporary issues such as racism, euthanasia, animal rights, and gun control. Argues that ethics must be put into practice in order to be effective. Draws upon relevant insights from history, psychology, sociology, law and biology, as well as philosophy. An excellent companion to LaFollette's authoritative (...)
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  19. Hugh LaFollette (ed.) (2002). Ethics in Practice: An Anthology. Wiley-Blackwell.
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  20. Hugh LaFollette (1995). Morality and Personal Relationships. In Personal Relationships: Love, Identity, and Morality. Blackwell
    Throughout this book, I made frequent reference to a wide range of moral issues: honesty, jealousy, sexual fidelity, commitment, paternalism, caring, etc. This suggests there is an intricate connection between morality and personal relationships. There is. Of course personal relationships do not always promote moral values, nor do people find all relationships salutary. Some friendships, marriages, and kin relationships are anything but healthy or valuable. We all know (and perhaps are in) some relationships which hinder personal growth, undermine moral values, (...)
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  21.  59
    Hugh LaFollette & Niall Shanks (1994). Animal Experimentation: The Legacy of Claude Bernard. International Studies in the Philosophy of Science 8 (3):195 – 210.
    Claude Bernard, the father of scientific physiology, believed that if medicine was to become truly scientiifc, it would have to be based on rigorous and controlled animal experiments. Bernard instituted a paradigm which has shaped physiological practice for most of the twentieth century. ln this paper we examine how Bernards commitment to hypothetico-deductivism and determinism led to (a) his rejection of the theory of evolution; (b) his minima/ization of the role of clinical medicine and epidemiological studies; and (c) his conclusion (...)
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  22. William Aiken & Hugh LaFollette (eds.) (1995). World Hunger and Morality. Prentice-Hall.
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  23.  85
    Hugh LaFollette & Niall Shanks (1996). The Origin of Speciesism. Philosophy 71 (275):41-.
    Anti-vivisectionists charge that animal experimenters are speciesists people who unjustly discriminate against members of other species. Until recently most defenders of experimentation denied the charge. After the publication of `The Case for the Use of Animals in Biomedical Research' in the New England Journal of Medicine , experimenters had a more aggressive reply: `I am a speciesist. Speciesism is not merely plausible, it is essential for right conduct...'1. Most researchers now embrace Cohen's response as part of their defense of animal (...)
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  24. Hugh LaFollette (1998). Circumscribed Autonomy: Children, Care, and Custody. In Uma Narayan & Julia Bartkowiak (eds.), Having and Raising Children. Penn State University Press
    For many people the idea that children are autonomous agents whose autonomy the parents should respect and the state should protect is laughable. For them, such an idea is the offspring of idle academics who never had, or at least never seriously interacted with, children. Autonomy is the province of full fledged rational adults, not immature children. It is easy to see why many people embrace this view. Very young children do not have the experience or knowledge to make informed (...)
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  25. Hugh LaFollette (1992). Real Men. In Larry May & Robert Strikwerda (eds.), Masculinity. Rowman and Littlefield 59--74.
    "Ah, for the good old days, when men were men and women were women." Men who express such sentiments long for the world where homosexuals were ensconced in their closets and women were sexy, demure, and subservient. That is a world well lost -- though not as lost as I would like. More than a few men still practice misogyny and homophobia. The defects of such attitudes are obvious. My concern here is not to document these defects but to ask (...)
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  26. Hugh LaFollette (1988). The Truth in Psychological Egosim. In Joel Feinberg (ed.), Reason and Responsibility (7th Edition).
    Mother Teresa spends her life caring for the poor and the infirm; J. Paul Getty, Jr., spends his life making investments and directing corporations. Although we might be unhappy doing what they do, we assume they are satisfied. Mother Teresa enjoys her work and would be miserable if she had to mastermind corporate takeovers. Getty would be wretched if he had to care for lepers or become a lawn chair salesman.
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  27. Hugh LaFollette (1996). Personal Relationships: Love, Identity and Morality. Blackwell.
    "This admirably clear and engaging work ... is broadly accessible... and is informed by social science research. Yet it is also thoroughly philosophical, delving into problems in ethics, epistemology, the philosophy of mind and the philosophy of language.... Let us hope that LaFollette continues to tackle these problems with the clarify and rigor he shows here.".
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  28.  55
    Niall Shanks & Hugh LaFollette (1993). Belief and the Basis of Humor. American Philosophical Quarterly 30 (4):329-39.
    When theorists have studied humor, they often assumed that laughter was either a necessary or a sufficient condition of humor. It is neither. Although humorous events usually evoke laughter, they do not do so invariably. Humor may evoke smiles or smirks which fall short of laughter. Thus it is not a necessary condition. Nor is it a sufficient condition. People may laugh because they are uncomfortable (nervous laughter), they may laugh at someone (derisive laughter), they may laugh because they are (...)
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  29. George Graham & Hugh LaFollette (1986). Honesty and Intimacy. Journal of Social and Personal Relationships.
    Current professional and lay lore overlook the role of honesty in developing and sustaining intimate relationships. We wish to assert its importance. We begin by analyzing the notion of intimacy. An intimate encounter or exchange, we argue, is one in which one verbally or non-verbally privately reveals something about oneself, and does so in a sensitive, trusting way. An intimate relationship is one marked by regular intimate encounters or exchanges. Then, we consider two sorts of cases where it is widely (...)
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  30.  55
    Hugh LaFollette (1999). Pragmatic Ethics. In Blackwell Guide to Ethical Theory. Blackwell 400--419.
    Pragmatism is a philosophical movement developed near the turn of the century in the work of several prominent American philosophers, most notably, Charles Sanders Peirce, William James, and John Dewey. Although many contemporary analytic philosophers never studied American Philosophy in graduate school, analytic philosophy has been significantly shaped by philosophers strongly influenced by that tradition, most especially W.V. Quine, Donald Davidson, Hilary Putnam, and Richard Rorty. Like other philosophical movements, it developed in response to the then-dominant philosophical wisdom. What unified (...)
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  31.  99
    Hugh LaFollette (2001). Controlling Guns. Criminal Justice Ethics 20 (1):34-39.
    Wheeler, Stark, and Stell have raised many interesting points concerning gun control that merit extended treatment. Here, however, I will focus only on two. I will then briefly expand on the proposal I offered in the original paper.
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  32.  97
    Hugh LaFollette (1989). Freedom of Religion and Children. Public Affairs Quarterly (1):75-87.
    In a number of recent federal court cases parents have sought to have their children exempted from certain school activities on the grounds that the children's participation in those activities violates their (the parents') right to freedom of religion. In Mozert v. Hawkin's County Public Schools (827 F. 2nd 1058) fundamentalist parents of several Tennessee public school children brought civil action against the school board for violating their constitutional right of freedom of religion. These parents sought to prevent their children (...)
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  33.  71
    John Kleinig & Hugh Lafollette (2001). Gun Control: The Issues. Criminal Justice Ethics 20 (1):17-18.
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  34.  66
    Hugh LaFollette & Niall Shanks (1995). Util-Izing Animals. Journal of Applied Philosophy 12 (1):13-25.
    Biomedical experimentation on animals is justified, researchers say, because of its enormous benefits to human being. Sure an imals die a nd suffer , but that is m orally insignificant since the benefits of research incalculably outweigh the evils. Although this utilitarian claim appears straightforward and uncontroversial, it is neither straightforw ard n ot uncontroversial. This defense of animal experimentation is like ly to succeed only by rejecting three widely held moral presumptions. W e identify those presumptions and explain their (...)
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  35.  65
    Hugh LaFollette & Niall Shanks (1993). Belief and the Basis of Humor. American Philosophical Quarterly 30 (4):329 - 339.
    Humor is a pervasive feature of human life which crosses racial, cultural, sexual, and class divisions. Yet its nature is elusive. This elusiveness should have piqued the philosophical imagination; its pervasiveness should have demonstrated its philosophical importance. However, it has generated relatively little..
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  36.  70
    Hugh LaFollette (1980). Plantinga on the Free Will Defense. International Journal for Philosophy of Religion 11 (2):123 - 132.
    International Journal for Philosophy of Religion, Spring, 1980, 123-32.
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  37.  82
    Hugh LaFollette (2004). The Moral and Political Status of Children. Australasian Journal of Philosophy 82 (4):658 – 660.
    Book Information The Moral and Political Status of Children. The Moral and Political Status of Children David Archard , Colin M. Macleod , eds. , Oxford and New York : Oxford University Press , 2002 , viii + 296 , US$60 (cloth). Edited by David Archard; , Colin M. Macleod; , eds.. Oxford University Press. Oxford and New York. Pp. viii + 296. US$60 (cloth).
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  38.  81
    Hugh LaFollette (1979). Why Libertarianism is Mistaken. In John Arthur & William Shaw (eds.), Justice and Economic Distribution (2nd). Prentice-Hall
    Taxing the income of some people to provide goods or services to others, even those with urgent needs, is unjust. It is a violation of the wage earner's rights, a restriction of his freedom. At least that is what the libertarian tells us. I disagree. Not all redistribution of income is unjust; or so I shall argue.
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  39.  77
    Hugh LaFollette (2003). World Hunger. In R. G. Frey & Christopher Heath Wellman (eds.), Blackwell Companion to Applied Ethics. Blackwell
    W e are watching television, and an advertisement for UNICEF, OXFAM, or the Christian Children’s Fund interrupts our favorite show. We grab our remotes and quickly flip to another channel. Perhaps we mosey to the kitchen for a snack. Maybe we just sit, trying not to watch. These machinations may banish these haunting images of destitute, starving children from our TVs and our thoughts, but they do not alter the brutal facts: millions of people in the world are undernourished; thousands (...)
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  40.  22
    Hugh LaFollette (1985). Moral Issues. Teaching Philosophy 8 (1):60-61.
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  41.  56
    Hugh LaFollette (ed.) (2003). The Oxford Handbook of Practical Ethics. Oxford University Press.
    The Oxford Handbook of Practical Ethics is a lively and authoritative guide to current thought about ethical issues in all areas of human activity--personal, medical, sexual, social, political, judicial, and international, from the natural world to the world of business. Twenty-eight topics are covered in specially written surveys by leading figures in their fields: each gives an authoritative map of the ethical terrain, explaining how the debate has developed in recent years, engaging critically with the most notable work in the (...)
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  42.  20
    Hugh LaFollette (1988). Applied Ethics. Teaching Philosophy 11 (1):83-84.
  43.  64
    Hugh LaFollette (1989). Animal Rights and Human Wrongs. In Nigel Dower (ed.), Ethics and the Environment.
    Are there limits on how human beings can legitimately treat non-human animals? Or can we treat them just any way we please? If there are limits, what are they? Are they sufficiently strong, as some people supp ose, to lead us to be vegetarians and to seriously curtail, if not eliminate, our use of non-human animals in `scientific' experiments designed to benefit us? To fully appreciate this question let me contrast it with two different ones: Are there limits on how (...)
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  44.  53
    Larry May & Hugh LaFollette (1995). Suffer the Little Children. In William Aiken & Hugh LaFollette (eds.), World Hunger and Morality. Prentice-Hall
    Children are the real victims of world hunger: at least 70% of the malnourished people of the world are children. By best estimates forty thousand children a day die of starvation (FAO 1989: 5). Children do not have the ability to forage for themselves, and their nutritional needs are exceptionally high. Hence, they are unable to survive for long on their own, especially in lean times. Moreover, they are especially susceptible to diseases and conditions which are the staple of undernourished (...)
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  45.  24
    Hugh Lafollette & Niall Shanks (1994). Chaos Theory. Idealistic Studies 24 (3):241-254.
    In this article we discuss two divergent accounts of non-human animals as analog models of human biomedical phenomena. Using a classical account of analogical reasoning, toxicologists and teratologists claim that if the model and subject modeled are substantially similar, then test results in non-human animals are likely applicable to humans . However, the same toxicologists report that different species often react very differently to the same chemical stimuli . The best way to understand their findings is to abandon the classical (...)
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  46.  35
    Hugh LaFollette, "Sex and Jealousy" By.
    Whenever two people have a close relationship, one or both of them may occasionally become jealous. Jealousy can occur in any type of relationship, although it is more frequent and typically more potent between lovers. Hence, I shall begin by discussing jealousy among lovers. Later I will show how that account is also applicable to other close personal relationships.
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  47.  34
    Hugh LaFollette, Contemporary Contractarian Moral Theory.
    Contractarianism, as a general approach to moral and political thought, has had a long and distinguished history -- its roots are easily traced as far back as Plato's Republic, where Glaucon advanced it as a view of justice, and its influential representatives include Pufendorf, Hobbes, Locke, Rousseau, Hume, and Kant. In various ways, to various purposes, and against the background of various assumptions, each of these philosophers offered contractarian arguments for the views they defended. What binds the tradition together, in (...)
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  48.  33
    Hugh LaFollette (2003). Thomas W. Pogge, World Hunger and Human Rights: Cosmopolitan Responsibilities and Reforms:World Hunger and Human Rights: Cosmopolitan Responsibilities and Reforms. Ethics 113 (4):907-911.
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  49.  13
    Hugh LaFollette (1986). Aristotle's Theory of Moral Insight. By Troels Engberg-Pedersen. Modern Schoolman 63 (4):290-292.
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  50.  41
    Hugh LaFollette (1994). Mandatory Drug Testing. In S. Luper & C. Brown (eds.), Drugs, Morality, and the Law. Garland
    By some estimates one-third of American corporations now require their employees to be tested for drug use. These requirements are compatible with general employment law while promoting the public's interest in fighting drug use. Moreover, the United States Supreme Court has ruled that drug testing programs are constitutionally permissible within both the public and the private sectors. It appears mandatory drug testing is a permanent fixture of American corporate life. (Bakaly, C. G., Grossman, J. M. 1989).
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