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Adorno's saying that ‘art is the promise of happiness’ radiates into every corner of his work from his aesthetic theory to his critical theory of society. However, it is much misunderstood. This can be seen from the standard answer to the question: in virtue of what formal features do art works, according to Adorno, promise happiness? The standard answer to this question suggests that the aesthetic harmony occasioned by the organic wholeness of the form realized in the artwork contrasts with (...) |
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The literature of bioethics suffers from two serious problems. (1) Most authors are unable to take seriously both the rights of the great apes and of severely disabled human infants. Rationalism—moral status rests on rational capacities—wrongly assigns a higher moral status to the great apes than to all severely disabled human infants with less rational capacities than the great apes. Anthropocentrism—moral status depends on membership in the human species—falsely grants all humans a higher moral status than the great apes. Animalism—moral (...) |
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This article seeks to defend two claims: Firstly, that Universalist ethics in Habermas and Rawls cannot function without some recourse to the Good Life, or human well-being. Secondly, that such ethical reflection must involve formal anthropological considerations. In other words, it must involve a consideration of the Good that also encompasses reflection on what we are as humans. As an example, the paper draws on Habermas’ recent thoughts on ‘species-ethics’. I will argue that 'species ethics' needs to be substantiated and (...) |
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Definition of the problem: The question whether a prohibition of physician-assisted suicide is justifiable plays a prominent role in recent debate about this practice. Many authors argue that assisted suicide is an issue of individual choice, that a prohibition would base on particular conceptions of the good and that such a justification is not acceptable in a liberal society. Arguments: Within the frame of a communitarian approach the article demonstrates that the handling of dying and what physicians are allowed to (...) |
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In this article I attempt to find out the appropriate understanding of “liberal education”. Firstly, I distinguish the two most important meanings of the notion “freedom” which I call momentary and lifelong freedom. Momentary freedom is a type of negative freedom, and lifelong freedom a type of positive freedom. Secondly, I show the consequences, which these two meanings of “freedom” have on the practice of a “liberal education”. Finally, I analyse which type of liberal education is the best. |
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Definition of the problem: Contemporary bioethics as an academic discipline mainly focuses on moral questions – according to its articulated self-concept and the explicit arguments in most areas of bioethical reflection. Concepts and theories of the good life are hardly considered. Arguments: In reality the ‘good life’ plays a much more important role than it is assumed, but mostly only in an implicit way. The article demonstrates this by referencing three selected fields of bioethical discussion. Hence the article argues that (...) |
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