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Coronary atherosclerosis in indigenous South American Tsimane: a cross-sectional cohort study

Hillard Kaplan, Randall C Thompson, Benjamin C Trumble, L Samuel Wann, Adel H Allam, Bret Beheim, Bruno Frohlich, M Linda Sutherland, James D Sutherland, Jonathan Stieglitz, Daniel Eid Rodriguez, David E Michalik, Chris J Rowan, Guido P Lombardi, Ram Bedi, Angela R Garcia, James K Min, Jagat Narula, Caleb E Finch, Michael Gurven, Gregory S Thomas

The Lancet·2017·309 citations

No abstract available

★ 4.0 (1)

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The Other Side of Counterterrorism in Bangladesh

Mohammad Sajjadur Rahman

The Politics of Terrorism and Counterterrorism in Bangladesh·2022·1 citations

No abstract available

★ 4.0 (1)

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Relative Validity of Nutrient Intakes Assessed by Questionnaire, 24-Hour Recalls, and Diet Records as Compared With Urinary Recovery and Plasma Concentration Biomarkers: Findings for Women

Changzheng Yuan, Donna Spiegelman, Eric B Rimm, Bernard A Rosner, Meir J Stampfer, Junaidah B Barnett, Jorge E Chavarro, Jennifer C Rood, Lisa J Harnack, Laura K Sampson, Walter C Willett

American Journal of Epidemiology·2018·287 citations

No abstract available

★ 4.0 (1)

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PERFORMING PROTEST: DRAG SHOWS AS TACTICAL REPERTOIRE OF THE GAY AND LESBIAN MOVEMENT

Verta Taylor, Leila J. Rupp, Joshua Gamson

Research in Social Movements, Conflicts and Change·1900·42 citations

No abstract available

★ 4.0 (1)

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The moral limits of what, exactly?

Shai Agmon

Economics and Philosophy·2025·2 citations

AbstractWhile moral arguments for limiting market expansionism proliferate, a fundamental question has been left unanswered: the moral limits of what, exactly? Moral Limits of Markets (MLM) theorists tend to employ different terms – markets, putting a price tag, buying and selling – interchangeably and inconsistently to describe the phenomenon they are troubled by. I clarify this ambiguity by offering a novel taxonomy of different dimensions of exchange I identify as the sources of the normative concerns of most MLM arguments: Alienation, Commodification, Marketization, Privatization. This taxonomy allows us to better understand why and what about ‘markets’ should be limited.

★ 4.0 (1)

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Institutional pluralism and the limits of the market

Rutger J.G. Claassen

Politics, Philosophy & Economics·2009·15 citations

This paper proposes a theory of institutional pluralism to deal with the question whether and to what extent limits should be placed on the market. It reconceives the pluralist position as it was presented by Michael Walzer and others in several respects. First, it argues that the options on the institutional menu should not be principles of distribution but rather economic mechanisms or ‘modes of provision’. This marks a shift from a distributive to a provisional logic. Second, it argues that we should drop the assumption that any good should only be placed in one sphere, i.e. distributed according to one distributive principle. This marks a shift to ‘complex pluralism’: for at least some goods it is appropriate that they are provided through the market and through one or more non-market alternatives simultaneously. Finally, it argues that the often used conventionalist justification should be traded for a capability approach to the moral evaluation of markets and non-market alternatives. Any institutional option on our menu has value to the extent that it enhances the morally relevant capabilities of the producers and/or consumers of the good that is to be provided. This approach will be illustrated with two examples of goods for which it yields complex pluralist conclusions: the provision of care and the provision of media content.

★ 4.0 (1)

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COMMUNITY AS SOCIALIST VALUE

Jesse Spafford

Public Affairs Quarterly·2019·2 citations

While socialists often appeal to community as a foundational value—where they take this value to be best promoted by a socialist economic system—few philosophers have attempted to develop an account of the concept. This paper remedies this oversight by providing a positive account of community qua socialist value wherein greater community is said to exist among the members of some groups to the extent that they have a greater disposition to enhance (and a weaker disposition to diminish) one another’s welfare. In defense of this account, the paper posits three desiderata that any theory of community should satisfy; it then argues that the dispositional account successfully satisfies these desiderata whereas the major rival accounts of community discussed in the literature do not.

★ 4.0 (1)

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Should People Who Are Moral Equals Relate as Social Equals? Should People Who Are Not Moral Equals Relate as Social Unequals?

Kasper Lippert-Rasmussen

How Can We Be Equals?·2024·4 citations

Abstract It is often argued by relational egalitarians and others that we should relate as social equals—that is, that we should avoid relating to one another in socially in racist or sexist ways—because we are moral equals. In this chapter, I first analyse what it is for us to be morally and (rather differently) socially equal. Drawing on the analyses, I then ask whether our being moral equals entails that, invariably, we should relate as social equals. Then I argue that there are ways of our not being moral equals such that the requirement that we relate as social equals can be justified even if, in one of these ways, we are not moral equals. If my arguments for the last claim are successful, then, contrary to what many theorists have assumed, our commitment to social equality is robust across a variety of different claims about moral status, including denials of the equal moral status of all persons. This is to be welcomed, because despite the popularity of the view that all persons are moral equals, the philosophical literature on whether all humans have equal moral status is inconclusive.

★ 4.0 (1)

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Genetic Research among the Havasupai: A Cautionary Tale

Robyn L. Sterling

American Medical Association Journal of Ethics

Imagine that you donated a bit of blood to a researcher whom you believed intended to identify a genetic link to a disease ravaging your community, only to discover years later not only that you had been misled, but that other researchers were mining your DNA for reasons that were never disclosed to you. What would you do? This was the case for the Havasupai Tribe in Arizona, who learned that researchers at Arizona State University (ASU) had gathered blood samples from them to search for a link to diabetes but used the samples to look for other diseases and genetic markers, thereby violating the basic tenets of human subject research. To determine where the breakdown between the Havasupai Tribe and ASU occurred, let’s look at community-based participatory research and its underlying principles of informed consent.

★ 4.0 (1)

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Newest and Highest Rated Papers

Coronary atherosclerosis in indigenous South American Tsimane: a cross-sectional cohort study

The Other Side of Counterterrorism in Bangladesh

Relative Validity of Nutrient Intakes Assessed by Questionnaire, 24-Hour Recalls, and Diet Records as Compared With Urinary Recovery and Plasma Concentration Biomarkers: Findings for Women

PERFORMING PROTEST: DRAG SHOWS AS TACTICAL REPERTOIRE OF THE GAY AND LESBIAN MOVEMENT

The moral limits of what, exactly?

Institutional pluralism and the limits of the market

COMMUNITY AS SOCIALIST VALUE

Should People Who Are Moral Equals Relate as Social Equals? Should People Who Are Not Moral Equals Relate as Social Unequals?

Do Seed Oils Cause Heart Attacks?

A culturally adapted internet-delivered mindfulness intervention with counsellor guidance for reducing distress among Indonesian university students: A randomised waitlist-controlled trial

Genetic Research among the Havasupai: A Cautionary Tale

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