L. J. Cohen has presented an understanding of appraising argument strength which applies to a variety of types of defeasible reasoning. This method can be used to explicate how a body of information may back a warrant and to rank different bodies of evidence on strength of backing. We shall argue that this method allows backing warrants objectively, whether they are inductive warrants backed by observation or moral warrants backed in part a priori. The method also suggests where arguments employing (...) these warrants may be vulnerable to bias bias but need not be infected by it. (shrink)

This paper focuses on a hypothetical case that represents an intervention request familiar to those who work with individuals with intellectual disability. Stacy has autism and moderate intellectual disability. Her parents have requested treatment for her hand flapping. Stacy is not competent to make her own treatment decisions; proxy consent is required. There are three primary justifications for proxy consent: the right to an open future, substituted judgment, and the best interest standard. The right to an open future justifies proxy (...) consent on the assumption of future autonomy whereas substituted judgment justifies proxy consent via reference to past autonomy. Neither applies. Stacy has not been, nor will she be, competent to make her own treatment decisions. The best interest standard justifies proxy consent on the grounds of beneficence. It is unlikely that hand flapping harms Stacy. None of the three primary means of justifying proxy consent apply to Stacy’s case. (shrink)

The paper discusses the adequate role of ideal theory for the discussion of practical problems. Therefore, I will reconstruct the Rawlsian understanding of the ideal-theoretical method and confront it with the critiques of Raymond Geuss and Amartya Sen. While Geuss is sceptical, whether ideal theory provides an appropriately critical perspective, Sen doubts the practical usefulness of ideal-theoretical models. It will be shown, that Rawlsian ideal theory can deal with these criticisms and that it is a useful tool for solving practical (...) problems. (shrink)

This paper considers three general views about the nature of moral obligation and three particular answers concerning the following question: if on Monday you lend me a book that I promise to return to you by Friday, what precisely is my obligation to you and what constitutes its fulfillment? The example is borrowed from W.D. Ross, who in The Right and the Good proposed what he called the Objective View of obligation, from which he inferred what is here called the (...) First Answer to the question. In Foundations of Ethics Ross repudiated the Objective View in favor of the Subjective View, from which he inferred a Second Answer. In this paper each of the Objective and Subjective Views and the First and Second Answers are rejected in favor of the Prospective View and a Third Answer. The implications of the Prospective View for another question closely related to the original question are then investigated: what precisely is your right regarding my returning the book and what constitutes its satisfaction? (shrink)

Moral dissensus may arise first because persons may disagree over the warrants licensing inferring an evaluative conclusion from premises asserting that properties alleged evaluatively relevant hold. This results in seeing different properties as evaluatively relevant. Secondly, such properties will frequently not be descriptive but interpretive, asserting some nomic connection. Persons may disagree over what evaluatively relevant properties hold in a given case. We explore the possibilities for argumentation to resolve these two types of disagreement.

During the last half of the twentieth century, legal philosophy (or legal theory or jurisprudence) has grown significantly. It is no longer the domain of a few isolated scholars in law and philosophy. Hundreds of scholars from diverse fields attend international meetings on the subject. In some universities, large lecture courses of five hundred students or more study it. The primary aim of the Law and Philosophy Library is to present some of the best original work on legal philosophy from (...) both the Anglo-American and European traditions. Not only does it help make some of the best work avail able to an international audience, but it also encourages increased awareness of, and interaction between, the two major traditions. The primary focus is on full-length scholarly monographs, although some edited volumes of original papers are also included. The Library editors are assisted by an Editorial Advisory Board of internationally renowed scholars. Legal philosophy should not be considered a narrowly circumscribed field. (shrink)

Although much has been published on virtues in recent years, there is still considerable uncertainty in philosophy (and even more among philosophical laymen) about the concept of a virtue and especially about moral virtues. In this article, I will try to clarify these notions. In particular, I want to answer the question: When are virtues moral virtues? Clearly, not every practical virtue is a moral virtue. Why was the courage of the Nazi soldiers in the second world war not a (...) moral virtue, but yet is presumably one if included among the cardinal virtues? To clarify this question, this article will deal with the concept of a virtue but I will also investigate the notion of virtues being of a moral nature. To this end, I propose and explain (I) a definition of moral virtues and clarify this definition further in section (II), by explaining why I did not include qualities, which others have considered as essential. (shrink)

In this chapter we first discuss the main principles of justice and note the standard objections to them, which we believe necessitate a hybrid approach. The hybrid account we defend is primarily based on the distributive principle of sufficientarianism, which we interpret as the idea that each country should have the means to provide a minimally decent quality of life for each of its citizens. We argue that sufficientarian considerations give good reason to think that what we call the ‘ability (...) to pay objection’ should be taken much more seriously in this debate. Following this, our account emphasises what we believe are the two most important moral desiderata in any attempt to distribute responsibility for dealing with climate change: the ability to mitigate the problem and the making of culpable contributions to the problem. After noting that our proposal includes enough detail to be a useful start for policy makers, we defend our account against some potential objections. (shrink)

The “therapeutic obligation” is a physician’s duty to provide his patients with what he believes is the best available treatment. We begin by discussing some prominent formulations of the obligation before raising two related considerations against those formulations. First, they do not make sense of cases where doctors are permitted to provide suboptimal care. Second, they give incorrect results in cases where doctors are choosing treatments in challenging epistemic environments. We then propose and defend an account of the therapeutic obligation (...) that solves the problems that undermined previous efforts at formulating the TO. We conclude by considering how apparent problems with our proposal actually rest on difficulties with informed consent. (shrink)

Non-cognitivism is a variety of irrealism about ethics with a number of influential variants. Non-cognitivists agree with error theorists that there are no moral properties or moral facts. But rather than thinking that this makes moral statements false, noncognitivists claim that moral statements are not in the business of predicating properties or making statements which could be true or false in any substantial sense. Roughly put, noncognitivists think that moral statements have no truth conditions. Furthermore, according to non-cognitivists, when people (...) utter moral sentences they are not typically expressing states of mind which are beliefs or which are cognitive in the way that beliefs are. Rather they are expressing non-cognitive attitudes more similar to desires, approval or disapproval. Cognitivism is the denial of non-cognitivism. Thus it holds that moral statements do express beliefs and that they are apt for truth and falsity. But cognitivism need not be a species of realism since a cognitivist can be an error theorist and think all moral statements false. Still, moral realists are cognitivists insofar as they think moral statements are apt for truth and falsity and that many of them are in fact true. (shrink)

It has been claimed, by David Heyd, that in order for an act to count as supererogatory the agent performing the act must possess altruistic intentions (1982 p.115). This requirement, Heyd claims, allows us to make sense of the meritorious nature of acts of supererogation. In this paper I will investigate whether there is good reason to accept that this requirement is a necessary condition of supererogation. I will argue that such a reason can be found in cases where two (...) people act in the same way but with only the person who acted with altruistic intent counting as having performed an act of supererogation. In such cases Heyd’s intention requirement plays an important role in ruling out acts that intuitively are not supererogatory. Despite this, I will argue that we should reject Heyd’s requirement and replace it with a moral intention requirement. I will then investigate how to formulate this requirement and respond to two objections that might be raised against it. (shrink)

In four experiments, we offer evidence that virtues are often judged as uniquely important for some business practices (e.g., hospital management and medical error investigation). Overall, actions done only from virtue (either by organizations or individuals) were judged to feel better, to be more praiseworthy, to be more morally right, and to be associated with more trustworthy leadership and greater personal life satisfaction compared to actions done only to produce the best consequences or to follow the correct moral rule. These (...) results accord with claims made by some virtue ethicists. The current data contribute to a small but growing body of literature emphasizing both empirical soundness and philosophical rigor in the scientific study of virtue. Results also offer some guidance concerning how businesses, employees, and executives are evaluated and perceived. Implications for theory and practice are discussed. (shrink)

It is a common idea that morality, or moral truths, if there are any, must have some sort of source, or grounding. It has also been claimed that constructivist theories in metaethics have an advantage over realist theories in that the former but not the latter can provide such a grounding. This paper has two goals. First, it attempts to show that constructivism does not in fact provide a complete grounding for morality, and so is on a par with realism (...) in this respect. Second, it explains why it seems that morality in fact couldn't have a source. (shrink)

When a conflict of duties arises, a resolution is often sought by use of an ordering of priority or importance. This paper examines how such a conflict resolution works, compares mechanisms that have been proposed in the literature, and gives preference to one developed by Brewka and Nebel. I distinguish between two cases – that some conflicts may remain unresolved, and that a priority ordering can be determined that resolves all – and provide semantics and axiomatic systems for accordingly defined (...) dyadic deontic operators. (shrink)

This paper presents a nonmonotonic deontic logic based on commonsense entailment. It establishes criteria a successful account of obligation should satisfy, and develops a theory that satisfies them. The theory includes two conditional notions of prima facie obligation. One is constitutive; the other is epistemic, and follows nonmonotonically from the constitutive notion. The paper defines unconditional notions of prima facie obligation in terms of the conditional notions.

This thesis addresses the tension in pragmatic cluster-randomized trials between their social value and the requirement to respect the autonomy of research participants. Pragmatic trials are designed to evaluate the effectiveness of treatments in real-world settings to inform clinical decision-making and promote cost-efficient care. These trials are often embedded into clinical settings and ideally include all patients who would receive the treatments under investigation as a part of routine care. Trialists increasingly adopt cluster-randomized designs—in which intact groups, such as hospitals (...) or clinics, are allocated randomly to study interventions—to simplify the inclusion of all patients. But including all-comers conflicts with the requirement to obtain written informed consent from research participants. Since informed consent is central to respecting patient autonomy, the question arises: how can the ends of autonomy and pragmatism be served simultaneously? Some philosophers argue that patients have an obligation to participate in clinical research and that this may negate consent requirements. I argue that while there may be grounds for a prima facie obligation for patients to participate in clinical research, no compelling argument has demonstrated that the obligation is enforceable. Others assert that broad application of a waiver of consent will facilitate the conduct of pragmatic cluster-randomized trials. I demonstrate that this proposal sharply conflicts with the historical origins of the waiver. I articulate a novel moral foundation for the use of a waiver of consent and show that when trials evaluate treatments delivered directly to patients, the autonomy interests at stake for participants are too substantial to permit its use. My solution draws a distinction between consent requirements in existing policy and consent as an autonomous authorization. As many pragmatic cluster-randomized trials are conducted in primary care settings with no research staff, I argue that patient autonomy can be promoted and protected using clinical-style consent, in which health providers seek verbal informed consent from patients and document it in the electronic health record. This approach has been associated with high rates of recruitment and, thus, may satisfy both requirements for social value and respect for autonomy. (shrink)

Should we accept that different moral norms govern our treatment of human and nonhuman animals? In this paper I suggest that the answer is both yes and no. At the theoretical level of morality, a single, unified set of norms governs our treatment of all sentient beings. But at the practical level of morality, different sets of norms can govern our treatment of different groups in different contexts. And whether we accept that we should, say, respect rights or maximize utility (...) at the theoretical level, we might also accept that we should apply a relatively Kantian set of norms to our treatment of humans and a relatively utilitarian set of norms to our treatment of nonhumans in practice, with many caveats. I argue that this moderate “monist in theory, hybrid in practice” view has many advantages over fully monist or hybrid alternatives. (shrink)

This paper introduces and defends the paradigm response to external world skepticism. To understand it, consider an analogy. One of the hallmarks of being a bird is an ability to fly. A penguin lacks this hallmark and thus fails to be a paradigm bird. Likewise, there are various hallmarks of knowledge. Some of your external world beliefs lack some of these hallmarks, and thus fail to be paradigm cases of knowledge. Just as the inability of penguins to fly doesn’t prevent (...) them from being birds, likewise the lack of these hallmarks doesn’t prevent your beliefs from being knowledge. It just prevents them from being paradigm cases thereof. (shrink)

Once relegated to the margins of the responsibility debate, moral influence theories have recently been rehabilitated. This paper offers a moral influence theory with two parts: a theory of responsibility as influenceability and an act-consequentialist justification of blame. I defend this account against six concerns commonly raised both by opponents and by advocates of similar views. Some concerns target act consequentialism, claiming that it 1) permits blaming innocents; 2) permits coercion, manipulation, and other objectionable forms of influence; and 3) fails (...) to capture intuitions about desert. Other concerns target responsibility as influenceability, claiming that influenceability accounts are 4) unsophisticated, 5) make ascriptions of responsibility dependent on assessments of permissible blame, and 6) have various counterintuitive implications. (shrink)

The simple knowledge norm of assertion holds that one may assert that p only if one knows that p. Turri :37–45, 2011) and Williamson both argue that more is required for epistemically permissible assertion. In particular, they both think that the asserter must assert on the basis of her knowledge. Turri calls this the express knowledge norm of assertion. I defend SKNA and argue against EKNA. First, I argue that EKNA faces counterexamples. Second, I argue that EKNA assumes an implausible (...) view of permissibility on which an assertion is epistemically permissible only if it is made for a right reason, i.e., a reason that contributes to making it the case that it is epistemically permissible to make that assertion. However, the analogous view in other normative domains is both controversial and implausible. This is because it doesn’t make it possible for one to act or react rightly for the wrong reason. I suggest that proponents of EKNA have conflated requirements for φ-ing rightly with requirements for φ-ing well. Finally, I argue that proponents of SKNA can explain the intuitive defectiveness of asserting on the basis of an epistemically bad reason, even when the asserters know the content of their assertion, by arguing that the asserters are epistemically blameworthy. (shrink)

In “Deception and the Clinical Ethicist,” Christopher Meyers argues that clinical ethicists sometimes ought to actively help deceive patients or their families, all...

The aim of the paper is to investigate how retributivists should respond to the apparent tension between moral desert and proportionality in punishment. I argue that rather than attempting to show that the term ‘proportionate punishment’ refers to whatever penal treatment the offender morally deserves, retributivists should maintain two things: first, that a punishment is proportionate when it is commensurate to the seriousness of the crime; second, that offenders morally deserve proportionate punishments. This view requires adopting a local theory of (...) desert as opposed to a holistic one. In the second part of the paper, I argue that there are indeed good reasons to adopt a local theory of desert. Once retributivism is seen through the lens of local desert, there is no obvious mistake in saying that offenders morally deserve punishments that are proportionate to the seriousness of their crimes. (shrink)

Moral rights feature prominently and are relied on substantially in debates in bioethics. Conceptually, however, duties can perform the logical work of rights, but not vice versa, and reference to rights is therefore inessential. Normatively, rights, like duties, depend on more basic moral values or principles, and attempts to establish the logical priority of rights over duties or the reverse are misguided. In practical decision making, however, an analysis in terms of duties is more fruitful than one based on rights. (...) A right may function as a proxy term for a consequentialist rule, or for a deontological constraint, but does not thereby enrich these concepts. Rights may also help in a purely expressive sense and may assist an initial focusing on a moral conflict. However, their role in bioethics discourse is more one of convenience than of necessity. Moreover, unless rights are firmly founded on fundamental moral values, their use encourages rhetoric rather than argument. (shrink)

Normative reasons are of constant importance to us as agents trying to navigate through life. For this reason it is natural and vital to ask philosophical questions about reasons and the normative realm. This thesis explores various issues concerning reasons and normativity. The thesis consists of five free-standingpapers and an extended introduction. The aim of the extended introduction is not merely to situate the papers within a wider philosophical context but also to provide an overview of some of the central (...) research questions concerning reasons and normativity. The introduction is divided into five chapters. Chapter 1 introduces and outlines the dissertation. Chapter 2 concerns the issue of what a reason is and what different types of reasons there are, such as pro tanto reasons and overall reasons. Chapter 3 discusses the frequently employed weighing metaphor, i.e. that reasons have a certain weight and can be weighed against the weight of other reasons. Chapter 4 covers how reasons relate to other normative notions such as ought, value, and obligation. For example, it discusses whether it is the case that for something to be valuable just is for there to be reasons to favor it. Chapter 5 concludes the introduction by briefly exploring how it all relates.The thesis can be said to be embedded in a recent research trend within philosophy of normativity that has a distinguished focus on reasons.The five papers deal with various issues concerning reasons and normativity. Paper I argues for a novel and theoretically parsimonious way to understand background conditions for values and reasons. Paper II explores an interpretation of the distinction between subjectivism and objectivism about reasons and value so as to accommodate that the distinction does not commit either party to certain first order claims about what reasons there are or what makes objects valuable. Paper III discusses the dictum ‘ought implies can’and how to properly interpret the ‘can’. Paper IV defends principles according to which what we ought and have reasons to do transmit from ends to the necessary means of that action. Paper V analyzes how the Fitting Attitudes analysis of value should best understand degrees of value. (shrink)

In a recent article, Krauss (2017) raises some fundamental questions concerning (i) what the desiderata of a definition of lying are, and (ii) how definitions of lying can account for partial beliefs. This paper aims to provide an adequate answer to both questions. Regarding (i), it shows that there can be a tension between two desiderata for a definition of lying: 'descriptive accuracy' (meeting intuitions about our ordinary concept of lying), and 'moral import' (meeting intuitions about what is wrong with (...) lying), vindicating the primacy of the former desideratum. Regarding (ii), it shows that Krauss' proposed 'worse-off requirement' meets neither of these desiderata, whereas the 'comparative insincerity condition' (Marsili 2014) can meet both. The conclusion is that lies are assertions that the speaker takes to be more likely to be false than true, and their distinctive blameworthiness is a function of the extent to which they violate a sincerity norm. (shrink)

In this paper I argue that I argue that motivational internalism should not be driving metaethics. I first show that many arguments for motivational internalism beg the question by resting on an illicit appeal to internalist assumptions about the nature of reasons. Then I make a distinction between weak internalism and the weakest form of internalism. Weak internalism allows that agents fail to act according to their normative judgments when they are practically irrational. I show that when we clarify the (...) notion of practical irrationality it does not support motivational internalism. Weakest internalism only claims that agents are irrational if they entirely lack motiv- ation to do what they judge they ought to. I do not argue against weakest internalism, but I argue that it is not an important view. (shrink)

Ramsey sees life as a gift and a trust given to people by God. This theological understanding of human life frames his judgment of the immorality of euthanasia in its many forms. Assuming Ramsey’s theological insights and framing of this issue, I highlight a particular way of thinking about euthanasia that both seems to capture the essence of the debate and does not necessarily build the moral evaluation into its description. I aim to identify and unpack the description most consistent (...) with the claims made by Ramsey of how other end-of-life (EOL) care options are seen as life choices in order to die well enough. If this project is right-headed, it can be used as a backdrop for assessing how many of the currently accepted and perhaps developing options in EOL and palliative care may or may not be morally distinct from euthanasia. Therefore, those who oppose euthanasia while wanting also to maintain the appropriateness of many of other EOL care options in certain situations are not acting inconsistently. This primarily conceptual work is done in service to those who take Ramsey’s theological framework seriously. (shrink)

This paper discusses the relation between medical ethics and general moral theory, the argument being that medical ethics is best seen as independent from general moral theory. According to this independence thesis, here explicated in terms of what is called a disunitarian stance, the very idea of applied ethics, which is often seen as underlying medical ethics (as well as many other more specific fields of ethics), is misguided. We should instead think of medical ethics as a domain-specific ethical inquiry (...) among other domain-specific ethical inquiries. On this alternative kind of picture, such ethical inquiries should start with looking at the particularities of the domain under consideration and then proceed from there. Some possible consequences of this idea for medical ethics are then identified and discussed. (shrink)

Our understanding of emotional labor, while conceptually and empirically substantial, is normatively impoverished: very little has been said or written expressly about its ethical dimensions or ramifications. Emotional labor refers to efforts undertaken by employees to make their private feelings and/or public emotion displays consistent with job and organizational requirements. We formally define emotional labor, briefly summarize research in organizational behavior and social psychology on the causes and consequences of emotional labor, and present a normative analysis of its moral limits (...) focused on conditional rights and duties of employers and employees. Our focus is on three points of conflict involving rights and duties as they apply to the performance of emotional labor: when employees’ and organizations’ rights conflict, when employees’ rights conflict with their duties, and when organizations’ rights conflict with their duties. We discuss implications for future inquiry as well as managerial practice. (shrink)

This article sets out a formal procedure for determining the probability that God would do a specified action, using our moral knowledge and understanding God as a perfect being. To motivate developing the procedure I show how natural theology – design arguments, the problems of evil and divine hiddenness, and the treatment of miracles and religious experiences as evidence for claims about God – routinely appeals to judgments involving these probabilities. To set out the procedure, I describe a decision-theoretic model (...) for practical reasoning which is deontological so as to appeal to theists, but is designed not to presuppose any substantive moral commitments, and to accommodate normative and non-normative uncertainty. Then I explain how judgments about what we probably ought to do can be transformed into judgments about what God would probably do. Then I show the usefulness of the procedure by describing how it can help structure discussions in natural theology and a-theology, and how it offers an attractive alternative to ‘skeptical theism’. (shrink)

Human rights have increasingly been put forward as an important framework for bioethics. In this paper, it is argued that human rights offer a potentially fruitful approach to understanding the notion of Respect for Persons in bioethics. The idea that we are owed a certain kind of respect as persons is relatively common, but also quite often understood in terms of respecting people’s autonomous choices. Such accounts do however risk being too narrow, reducing some human beings to a second-class moral (...) status. This paper puts forward a political approach to our standing as persons and a strongly pluralistic account of human rights that lays the ground for a more broadly applicable conception of Respect for Persons. It is further argued that this model also provides an example of a more general approach to philosophical ethics, an approach which is here called taxonomical pluralism. When it comes to Respect for Persons specifically, this principle is developed in terms of five distinct core concerns. (shrink)

The aim of this article is to draw a sketch of an ontology for Realist Non-Naturalist Cognitivists. A distinction is made between moral property-universals and moral property-particulars. It is argued, first, that moral property-universals have the same ontological status as non-moral property-universals; second, that moral property-universals have many instances in the spatio-temporal world; third that these moral property-instances or -particulars have the same ontological status as non-moral property-particulars.

In “Imposing Risks,” Judith Thomson gives a case in which, by turning on her stove, she accidentally causes her neighbor’s death. She claims that both the following are true: (1) she ought not to have caused her neighbor’s death; (2) it was permissible for her to turn her stove on. In this paper it is argued that it cannot be that both (1) and (2) are true, that (2) is true, and that therefore (1) is false. How this is so (...) is explained, and the implications of this position regarding the relation between rights and duties is explored. (shrink)

L’un des défis liés la globalisation, vue comme un phénomène multidimensionnel, est la possibilité d’une intégration morale du monde, ou du moins de l’invention d’un fondement commun plausible pour un dialogue éthique crédible. Surmonter la fragmentation morale du monde moderne est d’autant plus difficile si l’on tient compte de la diversité des points de vue dans la théorie morale. Une éthique globale est-elle possible compte tenu de nombreuses divergences en matière de questions métaéthiques et normatives ? La théorie morale fait (...) face au défi de fournir un cadre utile au débat moral, condition préalable d’une intégration morale. Dans son dernier livre, Robert Audi propose un modèle d’universalisme pluraliste en tant que combinaison de la plupart des théories morales dominantes, plus précisément de l’éthique de la vertu, de l’éthique kantienne et de l’utilitarisme. Trois valeurs centrales sont défendues : liberté, justice et bonheur. Dans ce travail, j’examine cette proposition et je souligne le rôle qu’y occupe l’intuitionnisme pluraliste. (shrink)

Is it ever bad to take pleasure in the suffering of fictional characters? I think so. I attempt to show when and why. I begin with two powerful objections to my view: (1) engaging with fiction is akin to morally unproblematic autonomous fantasy, and (2) since no one is harmed, it is morally unproblematic. I reply to the objections and defend a Moorean view on the issue: It is intrinsically bad to enjoy evil, actual (past, present, or future) and merely (...) imagined. In support, I offer four examples. Then I argue against Moore's claim that it is equally bad to delight in fictional suffering as it is to enjoy actual suffering. Finally, I argue that even though it is bad to enjoy imagined suffering, the power of fiction is often mitigating. The moral problems are more often with the works of fiction than with the audience. (shrink)

Offers a conciliatory solution to one of the central contemporary debates in the theory of rationality, the debate about the proper formulation of rational requirements. Introduces a novel conception of the “symmetry problem” for wide scope rational requirements, and sketches a theory of rational commitment as a response.

This article critically examines the practice of unnamed sourcing in journalism. A literature review highlights arguments in favor of and against their use. The authors examine some common examples of anonymous sourcing using the lens of utilitarianism, the ethical model commonly used to justify the practice. We find that few uses of unnamed sourcing can be justified when weighed against diminished credibility and threats to fair, transparent reporting. The authors suggest specific guidelines for journalists that, if followed, would curb many (...) of the pedestrian uses of unnamed sourcing but still allow for the practice in specific circumstances. (shrink)

Most scientific domains have guidelines concerning ethics in research. These guidelines are designed to enable researchers to conduct good research while avoiding potential harm to research participants. This paper examines the bases for ethical codes in research and discusses how these codes are operationalized in research conducted in the field of mathematics education.

The aim of this article is to review the recent popularity of casuistry as a model of moral inquiry. I argue that proponents of casuistry do not endorse the particularist epistemology that seems to be implied by their position, and that this is why casuistry does not seem to present something really new in comparison to 'top-down' generalist approaches. I contend that casuistry should develop itself as a (moderately) particularist position and that the challenge for the defender of casuistry is (...) to come up with ideas that strengthen the ('intuitionist') model of rationality that underlies most forms of particularism. (shrink)