Eduardo Rivera

abstract The possibility that organ sales by living adults might be made legal is morally distressing to many of us. However, powerful arguments have been provided recently supporting legalisation (I consider two of those arguments: the Consequentialist Argument and the Autonomy Argument). Is our instinctive reaction against a market of organs irrational then? The aim of this paper is not to prove that legalization would be immoral, all things considered, but rather to show, first, that there are some kinds of arguments, offered in favour of legalisation, that are, in an important sense, illegitimate, and second, that even if legalisation might not be wrong all things considered, there are good reasons for our negative moral intuitions. Moreover, identifying these reasons will help highlight some features of moral decisions in non‐ideal situations, which in turn might be relevant to some other moral or policy choices.

“ Moral luck” alludes to the fact of being responsible for things over which we have no control. Typically, we have neither control over the consequences of our acts of will nor over the circumstances in which these acts are performed. The Kantian thesis on oral responsibility claims that every kind of moral responsibility claims that every kind of moral luck should be eliminated from our moral language and practice. In the case of consequences, this aim does not seem impossible. But circumstances are more difficult to avoid because the act of will itself has to be performed within the framework of circumstances that the agent cannot control at all, and these circumstances will dramatically bear on his/her responsibility. Therefore, the following anti-Kantian argument can be construed. Either we reject circumstantial luck argument can be construed. Either we reject circumstantial luck or we accept it. If we reject it, then every attribution of responsibility becomes impossible. If we accept it, then we no longer have a good argument against consequential luck, the core of the Kantian rejection of moral luck. In this paper, I defend the Kantian position from this argument, claiming that both kinds of moral luck are relevantly different. This will, nevertheless, lead to a revision of the scope of our judgments of responsibility. They compare how someone acted with how others would act in identical 8or similar) circumstances

Genetic research in human beings poses deep ethical problems, one being the problem of distributive justice. If we suppose that genetic technologies are able to produce visible benefits for the well being of people, and that these benefits are affordable to only a favored portion of society, then the consequence is obvious. We are introducing a new source of inequality. In the first section of this paper, I attempt to justify some concern for the distributive consequences of applying genetics to human beings. This concern transcends a mere preoccupation for material equality. I argue that genetic inequality can undermine the very basis of social cooperation, at least regarding health care. The second section is more practical. My aim is to defend how, at least in some legal and cultural frameworks , the undesired distributive consequences of genetics are more likely to arise and more difficult to avoid