Challenging the Moral Status of Blood Donation

The World Health Organisation encourages that blood donation becomes voluntary and unremunerated, a system already operated in the UK. Drawing on public documents and videos, this paper argues that blood donation is regarded and presented as altruistic and supererogatory. In advertisements, donation is presented as something undertaken for the benefit of others, a matter attracting considerable gratitude from recipients and the collecting organisation. It is argued that regarding blood donation as an act of supererogation is wrongheaded, and an alternative account of blood donation as moral obligation is presented. Two arguments are offered in support of this position. First, the principle of beneficence, understood in a broad consequentialist framework obliges donation where the benefit to the recipient is large and the cost to the donor relatively small. This argument can be applied, with differing levels of normativity, to various acts of donation. Second, the wrongness of free riding requires individuals to contribute to collective systems from which they benefit. Alone and in combination these arguments present moral reasons for donation, recognised in communication strategies elsewhere. Research is required to evaluate the potential effects on donation of a campaign which presents blood donation as moral obligation, but of wider importance is the recognition that other-regarding considerations in relation to our own as well as others’ health result in a range not only of choices but also of obligations

Geographies of development II: cash transfers and the reinvention of development for the poor.

Since the mid-1990s, a number of governments in the global South have instituted programmes which provide regular cash grants to poor people. The results of cash transfer programmes have been impressed those searching for ways to improve welfare: the depth of poverty has been reduced, more children are being educated and vaccinated, and the poor are more likely to get jobs and start enterprises. Advocates of social democracy are hopeful that this heralds the possibility of comprehensive social protection. Experiments in welfare in the global South do not, however, inevitably signal an epochal shift to a postneoliberal era. They form part of an increasingly heterodox approach which combines an enduring emphasis on liberalised economic growth with bolder biopolitical interventions for the poor

Religion and British Sociology: The Power and Necessity of the Spiritual

Understanding the role of religion in early British sociology, as well as its fate in later sociology, requires a variety of perspectives: one is intellectual and concerns the various forms that the topic of religion took for British sociology. Another is organisational and ecological. British sociology as embodied in the Sociological Society was a part of a vast array of organisations that were part of a massive movement of social reform, international in scope, and motivated largely by the newly ‘social’ Christianity of the late Victorian era. As a kind of public discourse, sociology was part of what Maurice Cowling called the ‘Public Doctrine’ replacing religion (1980). As Cowling demonstrates for British intellectual life as a whole, the withdrawing roar of the sea of faith, as Matthew Arnold put it (1867), was in the ears of generations of British academics and thinkers, and especially in those who used the term ‘sociology’ or referred to sociological thinkers, such as Comte, or their precursors