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  1. A Litmus Test for Exploitation: James Stacey Taylor's Stakes and Kidneys.J. R. Kuntz - 2009 - Journal of Medicine and Philosophy 34 (6):552-572.
    James Stacy Taylor advances a thorough argument for the legalization of markets in current (live) human kidneys. The market is seemly the most abhorrent type of market, a market where the least well-off sell part of their body to the most well off. Though rigorously defended overall, his arguments concerning exploitation are thin. I examine a number of prominent bioethicists’ account of exploitation: most importantly, Ruth Sample’s exploitation as degradation. I do so in the context of Taylor’s argument, with the (...)
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  • Science-and-religion/spirituality/theology dialogue: What for and by whom?K. Helmut Reich - 2008 - Zygon 43 (3):705-718.
    In recent years the science-and-religion/spirituality/theology dialogue has flourished, but the impact on the minds of the general public, on society as a whole, has been less impressive. Also, religious believers and outspoken atheists face each other without progressing toward a common understanding. The view taken here is that achieving a more marked impact of the dialogue would be beneficial for a peaceful survival of humanity. I aim to argue the why and how of that task by analyzing three possible purposes (...)
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  • Economics is not always performative: some limits for performativity.Nicolas Brisset - 2016 - Journal of Economic Methodology 23 (2):160-184.
    The phenomenon of performativity has recently sparked debates about the status of the economic discourse. This paper aims to discuss the subjectivist idea that if economics ‘performs’ social reality, rather than merely reflects it, then every theory can be considered ‘true.’ My main goal is to point out three limits of performativity. First, not all theories can be performative since some do not produce empirical landmarks for agents. Second, social institutions restrict performativity. Third, I emphasize the necessity that a theory (...)
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