Egocentric organ distribution refers to person’s powerlessness to comprehend that someone else's view or feeling might be differ from theirs. It is an intellectual predisposition of the individual to act according to duty not for the sake of duty. Egoistic organ distributor does not expect others to share points of view similar to theirs [1]. We maintain that the above assertion negates moral duty to others. Egocentric organ distribution manifests itself in ontological forms. The ontological egocentrism failed to demarcate between moral duty and self-organ distribution [2]. In a more explicit sense, ontological egocentrism failed to unwind emotional compositions or inclinations for the sake of candidates on the waiting list because it is based on individual’s worth [3].

Egoism is the sense of self-importance in terms of organ distribution. It is a hypothetical duty only to the self. Egoistic organ distribution negates patients that are supposed to receive an organ through altruistic organ distribution system are unable to do so because the distribution channel is organ cannibalism. For psychological egoists, self-interest, such as selfish satisfaction, ultimately motivates the acts of organ sharing. This, we maintain, has led to thousands of patients dying on the organ waiting list [4]. There are many methods of organ distribution; individual worth, distributive justice, and the altruistic distribution system, but the altruistic organ distribution seems the most practical approach for organ donation.

Altruistic organ distribution is a duty-based ethics, which teaches that an act is right or wrong because of the sorts of things they are, and people have a duty to act for the sake of duty, regardless of the good or bad consequences that may be produced [5]. The transplant ethics affirms the distribution of organs for the greatest good, of the greatest number of people. This, of course, affirms the social relevance of certain individuals in the community. Altruistic organ distribution is characterized by categorical imperative and mental unselfishness of the organ distributors. The objective of altruistic organ distribution is to expand the organ distribution pool, through the unselfish organ donation. Selflessness differently appears to mental vanity because it is an aspiration to build the welfare of others [6].

Duty is a mtea-ethics, it entails moral goodness of an action. The implication of altruism as a moral duty or obligation is that individual actions are geared towards the benefit of patients suffering from organ failure. Obligation is a duty or a commitment where an individual is legally or morally bound to act for the common good of the community. Moral duty obligates the individual to follow morality and social etiquette in the organ distribution. Organ distribution, for example, is a duty-based ethics, which focuses on the universalization of morals [7]. We maintain that the act of helping others is a moral duty to society. Critics of altruistic organ distribution have argued that it is a self-conciliatory approach to ethics. The ethics of duty is an expression of charitableness, evoked by empathy [8]. We contend that altruistic organ distribution is a moral duty of the citizens to save candidates on the waiting list.

Altruistic organ distribution is the feeling of dedication, predicated upon moral values. The altruistic organ distribution is good, but the critical question is, “Is genuine altruism conceivable? Would altruism motivate more potential organ distributions?” We contend that altruism is good but insufficient to close the gap between the demand and supply of organs. In this paper, we suggest “reciprocal altruistic organ distribution”. Reciprocal altruistic organ distribution presents a cognitive account of motivation. It is an act of organ sharing and aiding. Reciprocal altruistic is a character, which is inherent to rewarding organ donors. Burke maintains that fulfilling personal desires can be selfish, and such is oftentimes selfish. The real problem here is equivocating self-satiety with immorality [9]. Altruistic organ distributions can be done from one of two perspectives; from the idea of self-punishment and from the ethical idea of blessing the receiver [10]. First, we will discuss reciprocal altruistic organ distribution.

Reciprocal organ distribution is a civil, moral and political duty of the citizens in a community. Reciprocal altruism entails the integration of rational will of the citizens, to positively respond to moral value [10]. For instance, it is the duty of the citizens to pay their taxes because the government has provided social amenities or infrastructures. The payment of taxes would enable the citizens to continue enjoying the protection of the government and infrastructures.

The above analogy is a reflection that altruism is a selfless act without reimbursement. We maintain that altruism in pure state, juxtaposes Maussian reciprocal altruism. Reciprocal altruism is the obligation to give, receive and reciprocate. Mauss’ theory focuses on distribution of gift, among individuals and groups and the building relationships among humans [11]. Mauss’ theory is a cardinal test of social relevance among humankind to reciprocal distributes of an organ, unlike egoism that projects the common good, only to the self without reciprocation.

The theory of gift exchange explores the moral obligations of individuals to give gifts and, more importantly, reciprocate the equal or greater value of organs. This would inform more registration of organ donors, which also qualifies to be potential organ recipients [11]. Receiving the gift produces feeling of gratitude. We contend that Mauss’ theory is a responsible innovation, which encourages registrations to donate organs into the organ donation pool. The Nuffield Council on bioethics holds that reciprocity is the act of providing benefits or services to another as part of a mutual exchange, which is not purely altruistic [12]. Thus, the idea of reciprocation in gift giving would motivate donors to give an organ, as benefactor to receivers.

Reciprocal organ distribution is self-sacrifice and mutual organ donation. It is a communitarian approach to organ donation. An individual donates an organ with the assurance of receiving and an organ in the future. We suggest that reciprocal altruistic organ donation be integrated into the organ donation pool for the common good of society.