Voluntary acts are preceded by electrophysiological (RPs). With spontaneous acts involving no preplanning, the main negative RP shift begins at about200 ms. Control experiments, in which a skin stimulus was timed (S), helped evaluate each subject's error in reporting the clock times for awareness of any perceived event.

As we await the Second Coming of President Donald Trump, it is important to understand that his conservative Evangelical supporters view him not as a new Christ but as a new Constantine, a guardian of Western Civilization in a crucial period when we face threatened conquest by foreign enemies and infiltrators, Postmodern Neo-Marxism, and Militant Islam Thus he should be seen also as a new Charles Martel. He need not be a Bible-reading pietist to fulfill these roles, so Christians need (...) not be ashamed of him if he isn’t. (shrink)

Ambition is a curiously neglected topic in ethics. It isn’t that philosophers have not discussed it. Plato, Aristotle, Seneca, Aquinas, Machiavelli, Harrington, Locke, Rousseau, Smith, Santayana and a number of others have discussed ambition. But it has seldom received more than a few paragraphs worth of analysis, in spite of the fact that ambition plays a central role in Western politics (one cannot be elected without it), and in spite of the fact that Machiavelli, Harrington, Locke and Rousseau each considered (...) it to be among the greatest threats to political security. The aim of this paper is to provide a long overdue analysis of ambition. The first part of the paper explores what ambition is. The second seeks to answer the question, “Is ambition a virtue or a vice?”. (shrink)

A popular view about why death is bad for the one who dies is that death deprives its subject of the good things in life. This is the “deprivation account” of the evil of death. There is another view about death that seems incompatible with the deprivation account: the view that a person’s death is less bad if she has lived a good life. In The Ethics of Killing, Jeff McMahan argues that a deprivation account should discount the evil of (...) death for previous gains in life. I argue against discounting evils, and show how a version of the deprivation view can accommodate McMahan’s examples. (shrink)

Utilitarianism focuses on the optimization of personal well being in ways that seems to make the practice of medicine irrelevant to the well being of the practitioners, unless given external incentives such as money or honor. Care based on indirect incentives is considered inferior to care motivated internally. This leads to the paradox of utilitarian care. Following Nozick's conceptual Pleasure Machine it is argued that in addition to the promotion of personal well being, people care about fulfilling their well being (...) in a world which is real, just, good, and beautiful. Complete mechanization of social and personal life in accordance with a strict utilitarian regime is also incompatible with the kind of world people desire, even if it promises more fulfillments in terms of personal well being. This explains the so-called Taurek-Parfit paradox, according to which sometimes ethics seems “to count the numbers” and sometimes not. The very pursuit of utilitarianism does not contribute to any personal life plan. The helping professions make the world a better place for us to live in, even though they do not necessarily bear directly on the well being of any individual other than the recipients of care. This resolves the paradox of utilitarian care. (shrink)