The End of Liberty [0.03%]
自由的终结
Adam J Kolber
Adam J Kolber
Theorists treat liberty as a great equalizer. We can't easily distribute equal welfare, but we can purport to distribute equal liberty. In fact, however, nothing about "equal liberty" is meaningfully equal. To demonstrate, I turn not to fam...
Criminalizing Health-Related Behaviors Dangerous to Others? Disease Transmission, Transmission-Facilitation, and the Importance of Trust [0.03%]
传染病传播和帮助传播行为的刑法问题——信任的重要性
Leslie Pickering Francis,John G Francis
Leslie Pickering Francis
Statutes criminalizing behavior that risks transmission of HIV/AIDS exemplify use of the criminal law against individuals who are victims of infectious disease. These statutes, despite their frequency, are misguided in terms of the goals of...
Biomarkers for the Rich and Dangerous: Why We Ought to Extend Bioprediction and Bioprevention to White-Collar Crime [0.03%]
针对富人和有权势者的生物标志物：为什么我们应该将生物预测和生物预防扩大到白领犯罪领域
Hazem Zohny,Thomas Douglas,Julian Savulescu
Hazem Zohny
There is a burgeoning scientific and ethical literature on the use of biomarkers-such as genes or brain scan results-and biological interventions to predict and prevent crime. This literature on biopredicting and biopreventing crime focuses...
Andrei Poama
Andrei Poama
This article argues that corrective justice is an adequate principle of criminalization. On my interpretation, corrective justice holds that, in order for an action to count as a crime, there needs to be a plausible normative story about an...
'Drugs That Make You Feel Bad'? Remorse-Based Mitigation and Neurointerventions [0.03%]
“使您感到内疚的药物？”懊悔为基础的减轻量刑与神经干预措施
Jonathan Pugh,Hannah Maslen
Jonathan Pugh
In many jurisdictions, an offender's remorse is considered to be a relevant factor to take into account in mitigation at sentencing. The growing philosophical interest in the use of neurointerventions in criminal justice raises an important...
Why Tolerate Conscience? [0.03%]
容忍良心吗？
François Boucher,Cécile Laborde
François Boucher
In Why Tolerate Religion?, Brian Leiter argues against the special legal status of religion, claiming that religion should not be the only ground for exemptions to the law and that this form of protection should be, in principle, available ...