with are migrant labor, sweatshop labor, sex workers, and in certain parts of the world, very needy people who sell their kidneys in order to feed themselves or their families. notice first that all of these cases can very much involve consent, as we usually understand that term. There's another similarity that all of these cases have.

Mike: the currency of exploitation, the thing that is being unfairly distributed or moved between exploitee and exploiter often has been cashed out in terms of some type of physical good or service.

Barry: Robillard believes, however, that there's something else besides a physical good or physical labor that exploiters can exploit.

Mike: the young au pair, the novice au pair who goes and becomes an au pair for a particular family of wealth; assume that they're coming from a very vulnerable background, that this is their best economic option, in addition to the physical duress that might accompany taking care of a child. What they're also doing is they're taking on a huge deliberative role and more responsibility of raising a child, and these are huge moral decisions that are sort of just being thrust upon this person in addition to the physical services that they're providing.

Barry: Robillard calls this moral exploitation: what an exploiter wants to do is offload moral decision- making, decision-making that tests your moral principle, that test your sense of self and character, onto someone else so they don't have any of those decisions on their own conscience. As another example, think about young rookie cops who are given an assignment to flood patrol in the most dangerous neighborhoods. These cops have a vulnerability in their departments. They have very little power over their assignments and their senior management are taking advantage of this vulnerability. But it isn't just labor or risk of harm that's being exploited here; these rookie cops are going to be placed in situations where they have to make momentous decisions between who's a suspect and who isn't; whether to kill, harm, arrest or leave alone; and whether to risk their own safety or risk unjustly harming innocent people. These are the decisions the more powerful cops just don't want to make and that's the reason to offload it to the more vulnerable.

Mike: so when we pay cops or prison guards to take on that job, we're not just paying for them to do something physical; we're also thrusting an entire set of difficult moral decisions, moral delivery of roles, and instances of moral risk of failure onto these people in that come part and parcel with the actual job. And I think that where this is most pronounced is in the case of soldiers, in virtue of the institutional structure that is the military. So in addition to the set of ways in which soldiers are often exploited, and I think that we can look to many classic examples of this, this famous Lenin line that a 'bayonet is a tool with two workers at each end,' you know, it's not a surprise to anyone that soldiers are often recruited from lower socioeconomic classes or that they're recruited from a very young age or that they have pronounced epistemic vulnerabilities. And I think that what is missing in a full account of the exploitation of soldiers is that in addition to these physical services and physical risks, there's also these tremendous moral responsibilities and moral burdens that come with the the act of being a soldier and, in a sense, these are just dirty hands-types of questions and decisions and actions that society doesn't want to deal with. So, it effectively gets outsourced or offloaded onto a rather vulnerable set of persons. So the disenfranchised of society, not only do they have to take on these fiscal burdens, they also get stuck absorbing the lion's share of moral residue and the dirty hands. 'We don't have anything against you, we're just poor. We need money.'