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Late in 2007

A 17-year-old girl named Nataline Sarkisyan was in desperate need of a transplant after receiving aggressive treatment that cured her recurrent leukemia but caused her liver to fail. Without a new organ, she would die in a matter of a days; with one, she had a 65 percent chance of surviving. Her doctors placed her on the liver transplant waiting list.

She was critically ill, as close to death as one could possibly be while technically still alive, and her fate was inextricably linked to another’s. Somewhere, someone with a compatible organ had to die in time for Nataline to live.

All of this Internet activity is but the tip of the iceberg of a new and growing global human-tissue economy. Indeed, the World Health Organization (WHO) has estimated that about 10% of organ transplants around the world stem from purely commercial transactions.

Trade in organs follows a clear, geographically linked pattern: people from rich countries buy the organs, and people in poor countries sell them. In my research on organ trafficking, I have entered some of these shadow markets, where body parts from the poor, war victims, and prisoners are commodities, bought or stolen for transplant into affluent ill people.

Organ trafficking depends on several factors. One is people in distress. They are economically or socially disadvantaged, or live in war-torn societies with prevalent crime and a thriving black market. On the demand side are people who are in danger of dying unless they receive an organ transplant. Additionally, there are organ brokers who arrange the deals between sellers and buyers.

LONDON - Scientific advances including techniques allowing patients to grow new joints inside their own bodies will allow the elderly to remain active well beyond their 100th birthdays, researchers claim. British scientists are working on a system which should allow the elderly to buy body parts "off the shelf" and even regenerate their own damaged joints and hearts. Their ultimate aim is to fix up the body with customised replacement parts grown to order. They have already carried out human trials on heart valves which are still working four years after they were transplanted. At the University of Leeds, Britain's biggest bioengineering unit and the world leader in artificial joint replacement research is coordinating a project that aims to give people 50 active years after the age of 50."It is the rise of the bionic pensioner," said Professor Christina Doyle, whose company is working with the university to develop the new technologies. "The idea is when something wears out, your surgeon can buy a replacement off the shelf or, more accurately, in a bag."The university is spending £50 million ($114 million) over the next five years on the new project. The main thrust of the research centres on a method of tissue and medical engineering which the university is at the forefront of developing. Led by the immunologist Professor Eileen Ingham, they are pioneering a technique of stripping the living cells from donor human and animal parts, leaving just the collagen or elastin "scaffold" of the tissue. These "biological shells", which could be for knee, ankle or hip ligaments, as well as blood vessels and heart valves, are then transplanted into the patient whose own body then invades them replacing the removed cells with their own. The technique, which could be available within five years, effectively removes the need for anti-rejection drugs. It is similar to the recently developed system of using stem cells to regrow organs outside the body, but costs about a tenth of the price.

Dozens of freshmen at Singapore Management University spent one evening last week learning how to "wiki," or use the software that lets large numbers of people write and edit class projects online. Though many said experiencing a public editing process similar to that of Wikipedia could prove valuable, some were wary of the collaborative tool, with its public nature and the ability to toss out or revise the work of their classmates.

It puts students in the awkward position of having to publicly correct a peer, which can cause the corrected person to lose face.

"You have to be more aware of others and have a sensitivity to others."

Is it legitimate to cite one’s intuitions as evidence in a philosophical argument?

appeals to intuitions are ubiquitous in philosophy. What are intuitions? Well, that’s part of the controversy, but most philosophers view them as intellectual “seemings.” George Bealer, perhaps the most prominent defender of intuitions-as-evidence, writes, “For you to have an intuition that A is just for it to seem to you that A… Of course, this kind of seeming is intellectual, not sensory or introspective (or imaginative).”2 Other philosophers have characterized them as “noninferential belief due neither to perception nor introspection”3 or alternatively as “applications of our ordinary capacities for judgment.”4

Philosophers may not agree on what, exactly, intuition is, but that doesn’t stop them from using it. “Intuitions often play the role that observation does in science – they are data that must be explained, confirmers or the falsifiers of theories,” Brian Talbot says.5 Typically, the way this works is that a philosopher challenges a theory by applying it to a real or hypothetical case and showing that it yields a result which offends his intuitions (and, he presumes, his readers’ as well).