On the powerful qualities view, every fundamental property is both dispositional and qualitative. Identity theory is the standard account of the view, which makes the stronger claim that a property’s dispositionality and qualitativity are identical to each other, and identical to the property itself. Recent defences of the powerful qualities view have involved novel theories of powerful qualities which are not also variants of identity theory. Giannotti (Erkenntnis 86:603–621, 2021a) has suggested a novel theory of his own, the dual aspect (...) account, which makes use of a particular notion of aspects. For Giannotti, dispositionality and qualitativity are each an aspect of a property, and an aspect is a property’s way of being. The importance of aspects is twofold. Firstly, by introducing aspects to identity theory, the theory becomes more precise. Secondly, aspects allow for a novel theory of powerful qualities, the dual aspect account, which maintains that dispositionality and qualitativity are aspects, but rejects the identity claim. Giannotti’s aim is to show that even if identity theory is false, the dual aspect account remains an available theory for advocates of powerful qualities. This paper will be a critical examination of Giannotti’s ideas. Firstly, I will clarify Giannotti’s notion of aspects, explaining how it involves a misunderstanding of supervenience, and why it does not offer the advantages that he claims it does. Secondly, in light of my discussion of aspects, I will argue that the dual aspect account lacks relative advantages over the compound view of powerful qualities. (shrink)

Socially responsible publishers, such as the BMJ Publishing Group, have demonstrated a commitment to health equity and working towards rectifying the structural racism that exists both in healthcare and in medical publishing.1 The commitment of academic publishers to collecting information relevant to promoting equity and diversity is important and commendable where it leads to that result.2 However, collecting sensitive demographic data is not a morally neutral activity. Rather, it carries with it both known and potential risks. Among these are issues (...) around privacy or data misuse, as well as more basic concerns about how, when or why people should be categorised in certain ways and/or prompted to conceive of themselves or their identities in certain terms.3 If such data are to be collected, therefore, their effectiveness in achieving the stated ends must have a sufficiently compelling evidence base so as to justify the various risks involved. And where possible, these risks must also be identified and minimised. As Varcoe et al 4 argue, > While most leaders and healthcare workers and some patients [in their study] envisioned potential benefits associated with having ethnicity data, these benefits were seen as largely contingent upon action being taken to [actually] ameliorate inequities. Overwhelmingly, however, leaders from ethno-cultural communities and patients of diverse identities anticipated potential harm arising both from having ethnicity data and the process of collection. The analysis illustrates that in today’s sociopolitical context, collecting ethnicity data in clinical contexts may engender considerable harm, particularly for racialized, vulnerable patients. (p1569) Varcoe et al refer to ‘ethnicity’ data, which as they note is an ambiguous concept, potentially encompassing such diverse notions as ancestry, language, religion or culture. It is also a term that is in some contexts—for example, the USA—often used interchangeably with a different, more highly charged term: ‘race’. Data …. (shrink)

‘Sentimentalism’ is an old-fashioned name for the philosophical suggestion that moral or evaluative concepts or properties depend somehow upon human sentiments. This general idea has proven attractive to a number of contemporary philosophers with little else in common. Yet most sentimentalists say very little about the nature of the sentiments to which they appeal, and many seem prepared to enlist almost any object-directed pleasant or unpleasant state of mind as a sentiment. Furthermore, because battles between sentimentalism and its rivals have (...) tended to be joined over large issues about realism and antirealism, or cognitivism and noncognitivism, some attractive reasons for adopting sentimentalism which are to some extent independent of these issues have been largely ignored in metaethical discussion. This paper aims to motivate sentimentalism, but also to circumscribe its ambitions by rendering explicit some tacit assumptions in moral psychology on which I think the most promising sentimentalism depends. I begin (in section one) by sketching the kind of sentimentalism that I want to defend. Then, in sections two and three, I articulate two positive arguments for a sentimentalist understanding of certain evaluative concepts. The arguments I consider have their origins in the writings of various other authors, I think, but neither they nor their consequences have been clearly articulated before. In section four, I explore just what the sentiments would have to be like in order to play the role required of them in the arguments I develop. I will suggest that these arguments supply a highly specific ‘job description’ for the states to which sentimentalism appeals. Hence, sentimentalists who want to use these arguments, or ones like them, cannot be as casual about what they mean by ‘sentiments’ as many have tended to be. I then investigate a category of ‘natural emotions’ that meets that job description rather nicely, and offer some reasons for doubting that more inclusive categories of.... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:OBEYING BAD ORDERS AND SAVING LIVES: THE STORY OF A FRENCH OFFICER Pierre d'Elbée Société Caminno, Paris The story is told that during the Paris riots of 1 848, a military officer received an order to evacuate a certain square by firing upon the "rabble." He left the garrison with his troops and started for the square to be cleared. Upon his arrival, he took up a position with (...) his soldiers who raised their guns to fire upon the crowd. In the profound silence that ensued, he cried: "I have received the order to fire upon the rabble; but as I perceive before me many honest people, I ask them to depart so that I may execute this order." In a few moments, the square was vacant. In circumstances such as these, a decision that saves both others and oneself is not easy to achieve. In such a repressive framework where legal violence is permitted, it is the duty of an officer to obey the order of his superiors, and when we hear or read this story for the first time, we do not see how a happy outcome is possible. The story ought to be dramatic, but what is astonishing is precisely that it is not. We expect the worst, which is what usually happens, the most optimistic among us perhaps hoping secretly for a happy end. But happy endings belong to the universe ofthe marvelous, and life does not resemble a story, as the pessimist murmurs within us. Still, it is the happy ending that in fact occurs, and our astonishment is bound to its improbability. Is it chance? Luck? Inspiration? Premeditation? No doubt there is something of all of this in the officer's decision, and his elegant intervention raises a smile in our skeptical hearts. It testifies that although not easy, one can discover a new way that responds to the secret hope of being really ourselves without getting caught within the web of necessity. Such an attractive path merits no doubt that we dwell on it a little more. 46Pierre d'Elbée Let us follow the officer and imagine we are in his place. It is clear that what is most striking in this story is the moment ofthe face-to-face between the officer and the crowd. It is worthwhile to back up a little, however. From the moment he receives his order to the moment of the face-to-face, the officer must live through some very bad moments: it is no little thing to fire upon a crowd even if legality is on our side. We all know that the worst crimes have been perpetrated under the cover of obedience. Such refuge within authority is rather a hell where one abdicates a part of oneself. The function ofan officer does not stop him from being equally a man, one with feelings, beliefs, values. He knows that the rioters, whatever their fight, cannot be reduced to the term "rabble." Rabble, "rabid," dog. These people deserve no doubt a bit more consideration than that. Who can assert that the riot does not express real sufferings, legitimate rights, slighted dignities? Who could feel comfortable executing the individual who claims his due? A praiseworthy indignation. From that point to justify an heroic ethics of non-violence, is only a small step. "No, I will not fire upon a crowd whose wrong or right deed is to be angry." The officer must undoubtedly have in mind similar thoughts. Inversely, perhaps he justifies himself by saying to himselfthat after all, the rioters disturb the public order. Ifone does not react vigorously and repressively, the riot could degenerate into a general revolution. The order is justified not only by legality but also by a morality ofthe common good. And anyway, ifhe does not empty the square by firing upon the crowd, someone else will. So he might as well do the dirty job himselfto avoid shifting the weight ofthis responsibility onto someone else. And thus, to the devil with such qualms. Life is sufficiently complicated as it is. Let us put it simply: my job as an officer is to obey orders? I obey. On... (shrink)

Increasing global competition has intensified the use of informal sector workforce worldwide. This phenomenon is true with regard to India, where 92% of the workers hold precarious jobs. Our study examines the dynamics of workplace dignity in the context of Indian security guards deployed as contract labour by private suppliers, recognising that security guards’ jobs were marked by easy access, low status, disrespect and precariousness. The experiences of guards serving bank ATMs were compared with those working in large reputed organisations. (...) The former reported loss of dignity though their inherent self-worth remained partially intact, whereas the latter reclaimed dignity despite the precarious working conditions and the absence of unions. Guards from large reputed organisations evolved strategies by which they took advantage of the client’s vulnerabilities, developed ‘thick’ relationships at work and immersed themselves in 'doing dignity work' to ensure that they are not disposable. ‘Doing dignity work’ was a visible device which involved actions that met or went beyond the norms laid down by the client and was used by security guards to limit the extent of their precariousness. Since the opportunity to reclaim dignity was facilitated by large reputed clients’ adherence to legal regulations, we see implications of the study for the moral economy. (shrink)

The idea of a role in nursing that includes expertise in ethics has been around for more than 30 years. Whether or not one subscribes to the idea that nursing ethics is separate and distinct from bioethics, nursing practice has much to contribute to the ethical practice of healthcare, and with the strong grounding in ethics and aspiration for social justice considerations in nursing, there is no wonder that the specific role of the nurse ethicist has emerged. Nurse ethicists, expert (...) in nursing practice and the application of ethical theories and concepts, are well positioned to guide nurses through complex ethical challenges. However, there is limited discussion within the field regarding the specific job responsibilities that the nurse ethicist ought to have. The recent appearance of job postings with the title “nurse ethicist” suggest that some healthcare institutions have identified the value of a nurse in the practice of ethics and are actively recruiting. Discomfort about the possibility of others defining the role of the nurse ethicist inspired this paper (and special issue). If the nurse ethicist is to be seen as an integral part of addressing ethical dilemmas and ethical conflicts that arise in healthcare, then nurse ethicists ought to be at the forefront of defining this role. In this paper, we draw upon our own experiences as nurse ethicists in large academic healthcare systems to describe the essential elements that ought to be addressed in a job description for a nurse ethicist practicing in a clinical setting linked to academic programs. Drawing upon our experience and the literature, we describe how we perceive the nurse ethicist adds value to healthcare organizations and teams of professional ethicists. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Searching for a Universal Ethic: Multidisciplinary, Ecumenical, and Interfaith Responses to the Catholic Natural Law Tradition ed. by John Berkman and William C. Mattison IIIStewart D. ClemSearching for a Universal Ethic: Multidisciplinary, Ecumenical, and Interfaith Responses to the Catholic Natural Law Tradition Edited by John Berkman and William C. Mattison III GRAND RAPIDS, MI: EERDMANS, 2014. 339 PP. $35.00Despite its generalist title, this book is the result of (...) a very specific and multilayered textual history. The core of the volume is the official English translation of the International Theological Commission (ITC) document In Search of a Universal Ethic: A New Look at the Natural Law, which alone composes nearly a quarter of the book's text. Following five years of work, the commission first published the document in 2009. The following year, a special session at the annual meeting of the Society of Christian Ethics was convened for the purpose of discussing the document, and this session served as the impetus for the present volume. Along with Berkman and Mattison's introductory chapter, the remainder of the book is composed of responses to the document from no less than twenty-two scholars representing a broad range of religious and philosophical commitments.If there is anything approaching a consensus among the volume's diverse respondents, it is a nearly unanimous verdict that the ITC document offers a more winsome portrayal of natural law theorizing than anything that has been promulgated in official Church documents during the last several decades. As Serge-Thomas Bonino, OP (one of the document's coauthors), explains, the commission endeavored to situate the doctrine of natural law within "a larger theological framework that is both Christological and Trinitarian" (98). Many respondents praise the document's more nuanced and open-ended analysis of the natural law—one that accommodates a wide variety of sociocultural contexts—as well as the document's clarity and boldness in articulating a Christian (and specifically Christological) interpretation of the natural law tradition.The high level of admiration bestowed on the document does not mean that it is without its detractors, however. Some of the more critical respondents maintain that, in spite of the commission's "new look" at the natural law, many of the classical objections to the doctrine still hold. Gilbert Meilaender, for example, lauds the document's Christological commitments but worries that it fails to explain how this facet of the Catholic natural law tradition can help us to develop a universal ethic on which all can agree (226). Others express doubts precisely about what is "new" in this new look at the natural law. This [End Page 202] is perhaps best reflected by Jennifer Herdt's remark that "the note of epistemological modesty repeatedly sounded by In Search of a Universal Ethic seems to ring hollow" (210). In other words, the move toward less specificity regarding moral norms may in fact render the natural law inadequate as a framework for dialogue across cultures.Given the perennial subject matter of this volume, the editors have done an excellent job of balancing a vast range of perspectives and approaches to the natural law, rendering it useful to a wide audience. The sheer number of authors could easily have resulted in a collection that reflected breadth at the expense of depth. Thankfully, however, the presence of the ITC text as the locus of discussion helps to ground the conversation in such a way that all of the authors are fruitfully engaging the same set of questions. For this reason, it is among the best volumes currently available for those who wish to engage the most creative and rigorous thinking within the natural law tradition.Stewart D. ClemUniversity of Notre DameCopyright © 2017 Society of Christian Ethics... (shrink)

Background Implementing person-centred care (PCC) in nursing homes is challenging due to a gap between theory and practice. Bridging this gap requires suitable education, which focuses on learning how to attune care to the values and preferences of residents and take moral, relational, and situational aspects into account. Staff’s stories about the care they provide (i.e. caring stories) may deliver valuable insights for learning about these aspects. However, there is limited research on using staff's narratives for moral learning. Objective This (...) study aims to provide insight into the perspectives of nursing staff on using their caring stories to learn about PCC. Research design In this qualitative research, we conducted two rounds of interviews with 17 participants working in nursing homes. We wanted to obtain nursing staff’s perceptions of working with their caring stories and the impact on PCC. Ethical considerations Participation was voluntary, and participants provided written consent. The study protocol is approved by The Institutional Review Board of the Medical Ethical Committee Leiden-Den Haag-Delft. Findings Working with caring stories enables nursing staff to provide PCC and improves job satisfaction. It increases awareness of what matters to residents, fosters information rich in context and meaning, and enhances voice and vocabulary. Through in-depth team reflections, nursing staff discussed the significant moments for residents, which centralizes the discussions on the moral quality of care. Discussion Working with caring stories fosters dialogue on PCC and enhances reflection on ethical situations in daily encounters, contributing to the moral development of nursing staff. Putting nursing staff’s narratives at the centre of learning suits their daily practice and intrinsic motivation. Therefore, the outcomes of this study are an addition to the existing literature about using narratives in long-term care. Conclusion Using nursing staff's narratives contributes to PCC and positively impacts nursing staff. We recommend using staff's caring stories as a vehicle for moral learning in the transition to PCC. (shrink)

It is time for the noon conference. Your job is to impart a career-changing experience in ethics to a group of students and interns gathered from four different schools with varying curriculums in ethics. They have just finished 1½ h of didactic sessions and lunch. One third of them were on call last night. Your first job is to keep them awake. The authors argue that this “tragic case” approach to ethics education is of limited value because it limits understanding (...) of moral problems to dilemmas; negates the moral agency of the student; encourages solutions that are merely intellectual; and suggests that ethical encounters are a matter for experts. The authors propose an alternative that focuses on three issues: the provider-patient relationship, the relationships between providers in the everyday world of health work and, the social position of healthcare providers in society. In this approach, teachers are not experts but more like guides on a journey who help students to learn that much of ethical practice comprises living through difficult situations of caring for vulnerable others and who help students to navigate some of these difficulties. (shrink)

Over the past several years a cascade of corporate scandals have erupted. Savings and provisions for retirement have shrunk drastically. Jobs have been lost. One of the world's largest and best-known accounting firms is gone. Ordinary people have been hurt and they have lost confidence in business leaders. The on-going public debate over business ethics and corporate reform points to one common conclusion: Things cannot be corrected by simply adding more laws and new rules. The solution will come from high (...) moral leadership. The Heart of A Business Ethic is based on the Hansen-Wessner Lectureship Series established by the ServiceMaster Foundation to consider the source of moral authority and ethical behavior in business. The eight lectures in this series were presented at major universities in the U.S. and Britain, and brought together some of the most distinguished business experts of our time. What they have to say is important for business teachers and students, and business leaders at every level. The scandals at Enron, Tyco and others have generated many books on business ethics, but none offer the expertise or breadth of thinking that this volume does. The Heart of A Business Ethic is useful to professors, students, and practitioners who not only want to understand what has happened, but who also want to think through the basis for a new standard of morality in business. (shrink)

Our focus has been on the role of early cry as a commanding source of information about infant pain and distress that requires interpretation by an adult caregiver. Its inherent ambiguity may offer an adaptive advantage, as resolution requires adult presence and scrutiny of other behavioral, physical, and contextual factors.

This study described the relationships between academic class and student moral sensitivity and reasoning and between curriculum design components for ethics education and student moral sensitivity and reasoning. The data were collected from freshman (n = 506) and senior students (n = 440) in eight baccalaureate nursing programs in South Korea by survey; the survey consisted of the Korean Moral Sensitivity Questionnaire and the Korean Defining Issues Test. The results showed that moral sensitivity scores in patient-oriented care and conflict were (...) higher in senior students than in freshman students. Furthermore, more hours of ethics content were associated with higher principled thinking scores of senior students. Nursing education in South Korea may have an impact on developing student moral sensitivity. Planned ethics content in nursing curricula is necessary to improve moral sensitivity and moral reasoning of students. (shrink)

Recent studies suggest that a non‐isotopic in situ hybridisation (NISH) approach can be successfully employed to investigate the carrier status of female relatives in families of selected patients with Duchenne muscular dystrophy (DMD) or Hunter syndrome, whose diseases are due to a specific X chromosome deletion.Whilst the majority of metaphase spreads from normal females show specific hybridisation signals on both X chromosomes when tested with either dystrophin or Hunter gene‐derived probes, only one X chromosome in each metaphase spread will show (...) the relevant hybridisation complex in female carriers of deletions involving the dystrophin or Hunter gene.Thus, the NISH method can be a valuable diagnostic tool for the detection of the carrier status of female relatives of patients with X chromosome deletions. (shrink)

Various U.S. laws, such as the Clean Air Act and the Food Quality Protection Act, require additional protections for susceptible subpopulations who face greater environmental health risks. The main ethical rationale for providing these protections is to ensure that environmental health risks are distributed fairly. In this article, we (1) consider how several influential theories of justice deal with issues related to the distribution of environmental health risks; (2) show that these theories often fail to provide specific guidance concerning policy (...) choices; and (3) argue that an approach to public decision making known as accountability for reasonableness can complement theories of justice in establishing acceptable environmental health risks for the general population and susceptible subpopulations. Since accountability for reasonableness focuses on the fairness of the decision-making process, not the outcome, it does not guarantee that susceptible subpopulations will receive a maximum level of protection, regardless of costs or other morally relevant considerations. (shrink)

Introduction What is the point of studying Aristotle's theory of moral virtue? In the first place, many interesting questions are raised, in metaphysics, ...

This paper concludes a special feature of Sustainability Science that explores a broad range of social value theoretical traditions, such as religious studies, social psychology, indigenous knowledge, economics, sociology, and philosophy. We introduce a novel transdisciplinary conceptual framework that revolves around concepts of 'lenses' and 'tensions' to help navigate value diversity. First, we consider the notion of lenses: perspectives on value and valuation along diverse dimensions that describe what values focus on, how their sociality is envisioned, and what epistemic and (...) procedural assumptions are made. We characterise fourteen of such dimensions. This provides a foundation for exploration of seven areas of tension, between: (1) the values of individuals vs collectives; (2) values as discrete and held vs embedded and constructed; (3) value as static or changeable; (4) valuation as descriptive vs normative and transformative; (5) social vs relational values; (6) different rationalities and their relation to value integration; (7) degrees of acknowledgment of the role of power in navigating value conflicts. In doing so, we embrace the 'mess' of diversity, yet also provide a framework to organise this mess and support and encourage active transdisciplinary collaboration. We identify key research areas where such collaborations can be harnessed for sustainability transformation. Here it is crucial to understand how certain social value lenses are privileged over others and build capacity in decision-making for understanding and drawing on multiple value, epistemic and procedural lenses. (shrink)

The disagreement over whether Aristotle recognized rights in some form unavoidably involves disagreement over what rights are, and the theory of rights itself is still highly contested. There is no consensus concerning how " right'? is to be defined, how rights are to be theoretically grounded, or how rights theory is to be applied in particular circumstances. This is not, however, a good reason to dismiss the issue of whether there are rights in Aristotle: for Aristotle, like modern rights theorists, (...) is concerned about the moral and legal status of the individual within the community, and he expresses this in terms of claims of justice. The issue is worthy of study not only because it can lead to a deeper understanding of Aristotle's conceptions of justice and the common good, but also because it may shed valuable light on the theoretical foundations of human rights, since he offers a theory of political justice which is based on a metaphysical theory of human nature. (shrink)

This paper concludes a special feature of Sustainability Science that explores a broad range of social value theoretical traditions, such as religious studies, social psychology, indigenous knowledge, economics, sociology, and philosophy. We introduce a novel transdisciplinary conceptual framework that revolves around concepts of ‘lenses’ and ‘tensions’ to help navigate value diversity. First, we consider the notion of lenses: perspectives on value and valuation along diverse dimensions that describe what values focus on, how their sociality is envisioned, and what epistemic and (...) procedural assumptions are made. We characterise fourteen of such dimensions. This provides a foundation for exploration of seven areas of tension, between: (1) the values of individuals vs collectives; (2) values as discrete and held vs embedded and constructed; (3) value as static or changeable; (4) valuation as descriptive vs normative and transformative; (5) social vs relational values; (6) different rationalities and their relation to value integration; (7) degrees of acknowledgment of the role of power in navigating value conflicts. In doing so, we embrace the ‘mess’ of diversity, yet also provide a framework to organise this mess and support and encourage active transdisciplinary collaboration. We identify key research areas where such collaborations can be harnessed for sustainability transformation. Here it is crucial to understand how certain social value lenses are privileged over others and build capacity in decision-making for understanding and drawing on multiple value, epistemic and procedural lenses. (shrink)

“Love hurts”—as the saying goes—and a certain amount of pain and difficulty in intimate relationships is unavoidable. Sometimes it may even be beneficial, since adversity can lead to personal growth, self-discovery, and a range of other components of a life well-lived. But other times, love can be downright dangerous. It may bind a spouse to her domestic abuser, draw an unscrupulous adult toward sexual involvement with a child, put someone under the insidious spell of a cult leader, and even inspire (...) jealousy-fueled homicide. How might these perilous devotions be diminished? The ancients thought that treatments such as phlebotomy, exercise, or bloodletting could “cure” an individual of love. But modern neuroscience and emerging developments in psychopharmacology open up a range of possible interventions that might actually work. These developments raise profound moral questions about the potential uses—and misuses—of such anti-love biotechnology. In this article, we describe a number of prospective love-diminishing interventions, and offer a preliminary ethical framework for dealing with them responsibly should they arise. (shrink)

Although applications are being developed and have reached the market, nanopharmacy to date is generally still conceived as an emerging technology. Its concept is ill-defined. Nanopharmacy can also be construed as a converging technology, which combines features of multiple technologies, ranging from nanotechnology to medicine and ICT. It is still debated whether its features give rise to new ethical issues or that issues associated with nanopharma are merely an extension of existing issues in the underlying fields. We argue here that, (...) regardless of the alleged newness of the ethical issues involved, developments occasioned by technological advances affect the roles played by stakeholders in the field of nanopharmacy to such an extent that this calls for a different approach to responsible innovation in this field. Specific features associated with nanopharmacy itself and features introduced to the associated converging technologies- bring about a shift in the roles of stakeholders that call for a different approach to responsibility. We suggest that Value Sensitive Design is a suitable framework to involve stakeholders in addressing moral issues responsibly at an early stage of development of new nanopharmaceuticals. (shrink)

The field of AI safety aims to prevent increasingly capable artificially intelligent systems from causing humans harm. Research on moral alignment is widely thought to offer a promising safety strategy: if we can equip AI systems with appropriate ethical rules, according to this line of thought, they'll be unlikely to disempower, destroy or otherwise seriously harm us. Deontological morality looks like a particularly attractive candidate for an alignment target, given its popularity, relative technical tractability and commitment to harm-avoidance principles. I (...) argue that the connection between moral alignment and safe behavior is more tenuous than many have hoped. In general, AI systems can possess either of these properties in the absence of the other, and we should favor safety when the two conflict. In particular, advanced AI systems governed by standard versions of deontology need not be especially safe. (shrink)

In this chapter, we introduce the notion of “moral neuroenhancement,” offering a novel definition as well as spelling out three conditions under which we expect that such neuroenhancement would be most likely to be permissible (or even desirable). Furthermore, we draw a distinction between first-order moral capacities, which we suggest are less promising targets for neurointervention, and second-order moral capacities, which we suggest are more promising. We conclude by discussing concerns that moral neuroenhancement might restrict freedom or otherwise “misfire,” and (...) argue that these concerns are not as damning as they may seem at first. (shrink)

This is a book grounded in the real ethical challenges of modern business practice, with a world-religious perspective so necessary in an era of globalization.

D. D. Raphael examines the moral philosophy of Adam Smith (1723-90), best known for his famous work on economics, The Wealth of Nations, and shows that his thought still has much to offer philosophers today. Raphael gives particular attention to Smith's original theory of conscience, with its emphasis on the role of 'sympathy' (shared feelings).

Despite wide acceptance that the attributes of living creatures have appeared through a cumulative evolutionary process guided chiefly by natural selection, many human activities have seemed analytically inaccessible through such an approach. Prominent evolutionary biologists, for example, have described morality as contrary to the direction of biological evolution, and moral philosophers rarely regard evolution as relevant to their discussions. -/- The Biology of Moral Systems adopts the position that moral questions arise out of conflicts of interest, and that moral systems (...) are ways of using confluences of interest at lower levels of social organiation to deal with conflicts of interest at higher levels. Moral systems are described as systems of indirect reciprocity: humans gain and lose socially and reproductively not only by direct transactions, but also by the reputations they gain from the everyday flow of social interactions. -/- The author develops a general theory of human interests, using senescence and effort theory from biology, to help analye the patterning of human lifetimes. He argues that the ultimate interests of humans are reproductive, and that the concept of morality has arisen within groups because of its contribution to unity in the context, ultimately, of success in intergroup competition. He contends that morality is not easily relatable to universals, and he carries this argument into a discussion of what he calls the greatest of all moral problems, the nuclear arms race. (shrink)

Comprehension of moral reasoning is important both for successful moral education and for Kohlbergian claims that moral reasoning development is cognitive in nature. Because a psychometrically appropriate moral comprehension instrument does not appear to exist, the Moral Comprehension Questionnaire (MCQ) was constructed in Study 1 and displayed some positive reliability and validity findings. Study 2 used this questionnaire to examine whether the increased Defining Issue Test (DIT) p scores shown by liberals is indicative of increased cognitive development. While liberals displayed (...) slightly greater moral comprehension than conservatives, moral comprehension and political orientation mostly appear to contribute independently to high p scores. Additionally, consistent with Kohlbergian theory, comprehension of Stage 5 moral reasoning is more challenging than comprehension of Stage 3 or 4 reasoning. Consequently, while p scores are somewhat cognitive developmental in nature, they also are independently predicted by political orientation. (shrink)

Abstract:The Analects and the Mencius are among the most influential early Confucian texts. They emphasize the importance of moral self-cultivation. The individual is expected to identify what is good, and freely choose it regardless of their internal predispositions or external conditions. Curiously, in their philosophical frameworks they do not posit anything outside of contingencies. This means there is no non-contingency-based notion of "good" or "agency." This paper contributes to the current discourse by explaining how morality and agency can be possible (...) in a completely contingent system. Instead of positing a pregiven principle, self, will, or even capacity for agency, I will argue that Confucian texts assume that morality and agency emerge out of contingencies. As such, morality and agency are categorically distinct from contingencies, and are thereby able to reflect on them, without being ultimately sourced from any power outside of contingencies. (shrink)

In a recent paper, Rob Lawlor argues that moral theories should not be taught in courses on applied ethics. The author contends that Dr Lawlor’s arguments overlook at least two important roles that some attention to ethical theories may play in practical ethics courses. The conclusion is not that moral theory must be taught, but rather that there is more to be said for it than Dr Lawlor’s arguments reveal.

Timely and provocative essays on bioethical questions brought to the forefront by the bioterrorist threat.

Inside What Would Plato Do?, you'll find the basics of philosophy, written in an easy, digestible way we can all understand, along with questions to help you apply these important theories to your own life. So, after you've learned about a philosophical concept, you'll then be challenged to test yourself and see how the results can impact your daily life. For instance, after learning about Kant's theory of morality and the importance of intention you're challenged with questions like: Can good (...) people do bad things? Was there a time when you intended to do something helpful that ended up being hurtful? Does that make you a good person (because you intended to do good) or a bad person (because the results were bad)? What Would Plato Do? will not only help you better understand some of the greatest thinkers ever but will also help you think of the world around you in a whole new way! (shrink)

Ethicists differ considerably in their reasons for using empirical data. This paper presents a brief overview of four traditional approaches to the use of empirical data: “the prescriptive applied ethicists,” “the theorists,” “the critical applied ethicists,” and “the particularists.” The main aim of this paper is to introduce a fifth approach of more recent date (i.e. “integrated empirical ethics”) and to offer some methodological directives for research in integrated empirical ethics. All five approaches are presented in a table for heuristic (...) purposes. The table consists of eight columns: “view on distinction descriptive-prescriptive sciences,” “location of moral authority,” “central goal(s),” “types of normativity,” “use of empirical data,” “method,” “interaction empirical data and moral theory,” and “cooperation with descriptive sciences.” Ethicists can use the table in order to identify their own approach. Reflection on these issues prior to starting research in empirical ethics should lead to harmonization of the different scientific disciplines and effective planning of the final research design. Integrated empirical ethics (IEE) refers to studies in which ethicists and descriptive scientists cooperate together continuously and intensively. Both disciplines try to integrate moral theory and empirical data in order to reach a normative conclusion with respect to a specific social practice. IEE is not wholly prescriptive or wholly descriptive since IEE assumes an interdepence between facts and values and between the empirical and the normative. The paper ends with three suggestions for consideration on some of the future challenges of integrated empirical ethics. (shrink)

This is the first chapter to our edited collection of essays on the nature and ethics of blame. In this chapter we introduce the reader to contemporary discussions about blame and its relationship to other issues (e.g. free will and moral responsibility), and we situate the essays in this volume with respect to those discussions.

This chapter explores the debate between contemporary projectivists or expressivists, and the advocates of sensibility theory. Both positions are best viewed as forms of sentimentalism — the theory that evaluative concepts must be explicated by appeal to the sentiments. It argues that the sophisticated interpretation of such notions as “true” and “objective” that are offered by defenders of these competing views ultimately undermines the significance of their meta-ethical disputes over “cognitivism” and “realism” about value. Their fundamental disagreement lies in moral (...) psychology; it concerns how best to understand the emotions to which sentimentalist theories must appeal. (shrink)

Axel Honneth has been instrumental in advancing the work of the Frankfurt School of critical theorists, rebuilding their effort to combine radical social and political analysis with rigorous philosophical inquiry. These eleven essays published over the past five years reclaim the relevant themes of the Frankfurt School, which counted Theodor W. Adorno, Max Horkheimer, Walter Benjamin, Jürgen Habermas, Franz Neumann, and Albrecht Wellmer as members. They also engage with Kant, Freud, Alexander Mitscherlich, and Michael Walzer, whose work on morality, history, (...) democracy, and individuality intersects with the Frankfurt School's core concerns. Collected here for the first time in English, Honneth's essays pursue the unifying themes and theses that support the methodologies and thematics of critical social theory, and they address the possibilities of continuing this tradition through radically changed theoretical and social conditions. According to Honneth, there is a unity that underlies critical theory's multiple approaches: the way in which reason is both distorted and furthered in contemporary capitalist society. And while much is dead in the social and psychological doctrines of critical social theory, its central inquiries remain vitally relevant. Is social progress still possible after the horrors of the twentieth century? Does capitalism deform reason and, if so, in what respects? Can we justify the relationship between law and violence in secular terms, or is it inextricably bound to divine justice? How can we be free when we're subject to socialization in a highly complex and in many respects unfree society? For Honneth, suffering and moral struggle are departure points for a new "reconstructive" form of social criticism, one that is based solidly in the empirically grounded, interdisciplinary approach of the Frankfurt School. (shrink)