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One small problem I have with Kent's argument is that he implies a two-way link between political corruption with market success (“if and only if”). From his perspective, Rich Person can only be rich by enslaving the poor in some political way (slavery lite). (Not to mention that he has no difficulty assuming that Rich Person has no motivations moral, social, or economic against cannibalism.) In my view, this is a zero sum perspective of economic health that can only be “solved” by universal poverty.

An engagement with Kent's perspective from mine (likely very close to Will's and Bryan's) would quickly revert to the standard socialism/progessivism vs. capitalism/free market argument. In other words, for those of us who don't see any intrinsic immorality in free exchange, organ markets are a no brainer. For folks who see markets as intrinsically corrupt, organ markets are just another form of crypto-slavery, be it loss of dignity and/or loss of franchise, that must be prevented.

But that's warped and hypocritical. It's ok to sell your dignity by working 9-5pm each day and thus it's ok to basically sell your time. Time is all we really have so you are selling your life or at least a large chunk of it.

Thus if you can sell large chunks of your life, why can't you sell a physical chunk of it?

Imagine that a billionaire wants to buy a kidney from each of the poorest 1 million people in the world, to transform into food for him and his friends. He will pay the poor people $1 each for their kidneys. They are so desperately poor and without prospects that they decide it's worth it. It's a “peaceful, mutually beneficial trade.” Is it really so obvious that it is therefore a morally acceptable trade?

Imagine that the desperately poor people are so poor in large part because of national and international policies promoted by the billionaire in question and enacted by politicians in sway to him. Still confident in your answer?

How many people who claim to hold that position will continue to do so when confronted with the fact that they are literally condemning people to death? How many people would press a magic button that prevented the sale of a kidney, thereby executing the prospective recipient?

Hey, here's another idea: how about we allow poor people to use their organs for collateral? (Debating trick, I know…)

Actually, my concern when I debate this specific issue is that the “standard argument” is either made in a completely ad-hoc fashion or is borrowed from someone else without the proponent thinking through its implications. This is a remarkably narrow and targeted moral principle which just so happens to fit around the status quo – prohibiting the sale of “body parts” in particular avoids implying that the sale of blood / sperm / eggs (maybe?) should be banned. Not invoking the other popular concept of “bodily sovereignty” which is often labeled as a basis of rights such as abortion and sex changes (and which seems to pretty easily imply the right to alienate one's own organs) is also pretty conspicuous.

So it strikes me that this “standard argument” precedes not from other coherent or established moral principles, but just a desire to find a rule which cleanly forbids what we already find “icky”. This argument doesn't support Bryan's point, but it also implies that you give these people too much credit. I think Bryan's argument, then, can ultimately be challenged by saying that even there are enough competing moral principles out there that pretty much any position on any issue can be supported in some weak sense by invoking some combination of “acceptable” moral sophistries rather than resorting to “exotic” ones.

We have to engage people's moral beliefs, but that's largely an issue of smart diplomacy. Organ-selling strikes me as a clear example of an issue where you'd see a huge moral status quo effect… if it were legalized, support for it would become so widespread that within a decade the moral arguments that were previous used in its support would seem completely backwards and paternalistic, along the lines of telling women that banning abortion would help them preserve their dignity.

[Bryan Caplan's] position is somewhat oversimplified, I'm afraid. [He] writes:

“Suppose legalizing the market in human organs would make sick people healthy and poor people rich. What moral premise would imply “don't legalize”? Sheer malevolence? Blind adoration of the status quo? While these are coherent moral premises, they're so rare that the cost of addressing them is a waste of time.”

There are a number of moral principles at least worth considering that would endorse not legalizing markets for organs, even in the case that legalizing would make sick people healthy and poor people rich. Natural law theorists might reject the selling (or even giving) of one's organs as contrary to the inviolable value of life. Kantians might try to argue that to use people as sources of organs fails to treat them as ends-in-themselves. Or, a moral philosopher could worry that, in the absence of sufficient alternate choices for making a living, the decision to sell an organ is not free enough to be morally unproblematic (and that receipt of compensation does not mitigate the injustice).

Now, certainly there are applies available to all of those objectors. Natural law theory is kind of deficient in general. A Kantian could also argue that NOT to allow someone to sell her organs is what really fails to treat her as an end-in-herself. And, there is good reason to think that in a generally freer world, people would indeed have more choices regarding how to make a living, so that all or nearly all instances of organ selling were morally unproblematic.

I hope this has gone to show that there is plenty of work to be done in order to defend and elucidate an economist's prima facie plausible moral premises that is not a “waste of time.”

And that's all I need to know.