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A right of self‐termination?

Ethics 109 (3):606-628 (1999)

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  1. Kantian Ethics and the Attention Economy.Timothy Aylsworth & Clinton Castro - 2024 - Palgrave Macmillan.
    In this open access book, Timothy Aylsworth and Clinton Castro draw on the deep well of Kantian ethics to argue that we have moral duties, both to ourselves and to others, to protect our autonomy from the threat posed by the problematic use of technology. The problematic use of technologies like smartphones threatens our autonomy in a variety of ways, and critics have only begun to appreciate the vast scope of this problem. In the last decade, we have seen a (...)
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  • Suicide as Protest.Antti Kauppinen - forthcoming - In Michael Cholbi & Paolo Stellino (eds.), Oxford Handbook of the Philosophy of Suicide. Oxford University Press.
    While suicide is typically associated with personal despair, people do sometimes kill themselves in the hope or expectation that their death will advance a political cause by way of its impact on the conscience of others, or in extreme cases simply as an expression of protest against a status quo felt to be unjust. Paradigm cases of such protest suicide may be public acts of self-immolation. This chapter distinguishes between instrumental and expressive protest suicide, examines the possible motivations behind them, (...)
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  • Dignity, Dementia and Death.Samuel J. Kerstein - 2023 - Kantian Review 28 (2):221-237.
    According to Kant’s ethics, at least on one common interpretation, persons have a special worth or dignity that demands respect. But personhood is not coextensive with human life; for example, individuals can live in severe dementia after losing the capacities constitutive of personhood. Some philosophers, including David Velleman and Dennis Cooley, have suggested that individuals living after the loss of their personhood might offend against the Kantian dignity the individuals once possessed. Cooley has even argued that it is morally required (...)
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  • Suicide and Homicide: Symmetries and Asymmetries in Kant’s Ethics.Suzanne E. Dowie - 2022 - Medicine, Health Care and Philosophy 25 (4):715-728.
    Kant formulated a secular argument against suicide’s permissibility based on what he regarded as the intrinsic value of humanity. In this paper, I first show that Kant’s moral framework entails that some types of suicide are morally permissible. Just as some homicides are morally permissible, according to Kant, so are suicides that are performed according to equivalent maxims. Intention, foreseeability, voluntariness, diminished responsibility, and mental capacity determine the moral characterization of the killing. I argue that a suicide taxonomy that differentiates (...)
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  • 'tis but a Scratch: on the Moral Neutrality of Tattoos.Michael Campbell - 2022 - E-Logos 29 (1):4-18.
    In a recent article, Matej Cíbik claims that some tattoos are immoral because they are imprudent. (Cíbik 2020) In response, I argue that a tattoo can only be immoral if it causes harm to a third party, so that no tattoo is immoral simply because it is reckless. Conflating prudential and moral requirements in the way that Cíbik does would strike at the heart of liberalism, and has deeply counter-intuitive consequences, as we can see when we consider Cíbik's own discussions (...)
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  • The Conceptual Foundation of Morality.Gal Yehezkel - 2021 - Springer.
    This book offers a solution to the ancient philosophical problem regarding the nature and the justification of morality. The importance of this subject matter is obvious, not merely as an abstract philosophical problem, but perhaps even more as a practical challenge, regarding the way we ought to live our lives: the values that ought to direct us, and the ends that we ought to pursue. -/- In the course of this inquiry, a wide array of philosophical topics is explored: the (...)
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  • Prospective Benefit plus Moral Status: A Hybrid Model.Peter Maloy Koch - 2021 - American Journal of Bioethics Neuroscience 12 (2-3):146-148.
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  • The Rationality of Suicide and the Meaningfulness of Life.Michael Cholbi - 2022 - In Iddo Landau (ed.), The Oxford Handbook of Meaning in Life. New York: Oxford University Press. pp. 445-460.
    A wide body of psychological research corroborates the claim that whether one’s life is (or will be) meaningful appears relevant to whether it is rational to continue living. This article advances conceptions of life’s meaningfulness and of suicidal choice with an eye to ascertaining how the former might provide justificatory reasons relevant to the latter. Drawing upon the recent theory of meaningfulness defended by Cheshire Calhoun, the decision to engage in suicide can be understood as a choice related to life’s (...)
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  • The Right to Die Revisited.Evangelos D. Protopapadakis - 2019 - In Proceedings from the Second International interdisciplinary conference „BIOETHICS – THE SIGN OF A NEW ERA”. Skopje, North Macedonia: pp. 53-65.
    In this short paper I will discuss the ambiguous and, even, controversial term ‘right to die’ in the context of the euthanasia debate and, in particular, in the case of passive euthanasia. First I will present the major objections towards the moral legitimacy of a right to die, most of which I also endorse myself; then I will investigate whether the right to die could acquire adequate moral justification in the case of passive euthanasia. In the light of the Kantian (...)
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  • I Have Got a Personal Non-identity Problem: On What We Owe Our Future Selves.Didde Boisen Andersen - 2020 - Res Publica 27 (1):129-144.
    The idea that people’s numerical identity may sometimes be discontinuous over time initially appears to provide useful material for defending restrictions on putatively self-harming behaviour in a non-paternalistic manner. According to this line of thinking, sometimes a putatively self-harming act is, in fact, a matter of ‘harm to others’. Yet, in this paper I argue that if we, as we ought to do, take into consideration the non-identity problem, this challenges the notion that the agent at T1 is in fact (...)
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  • To live is to die: A virtue account of arguments for the right to die.Franlu Vulliermet - 2020 - Ethics and Bioethics (in Central Europe) 10 (1-2):20-29.
    In recent years, debates about euthanasia and assisted suicide have increased to the point that now, many people defend the recognition of the right to die, the right for people to decide upon the end of their life. Consistently, advocates fight to legalise practices such as euthanasia to guarantee patients’ possibility to die when they request it. In this paper, I review two of the strongest arguments invoked by proponents of physician-assisted suicide: the argument for compassion and the argument for (...)
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  • Dignity and Assisted Dying: What Kant Got Right (and Wrong).Michael Cholbi - 2017 - In Sebastian Muders (ed.), Human Dignity and Assisted Death. New York, NY: Oup Usa. pp. 143-160.
    That Kant’s moral thought is invoked by both advocates and opponents of a right to assisted dying attests to both the allure and and the elusiveness of Kant’s moral thought. In particular, the theses that individuals have a right to a ‘death with dignity’ and that assisting someone to die contravenes her dignity appear to gesture at one of Kant’s signature moral notions, dignity. The purposes of this article are to outline Kant’s understanding of dignity and its implications for the (...)
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  • (1 other version)Paternalism and Duties to Self.Michael Cholbi - 2018 - In Kalle Grill & Jason Hanna (eds.), The Routledge Handbook of the Philosophy of Paternalism. New York: Routledge. pp. 108-118.
    Here I pursue two main aims: (1) to articulate and defend a Kantian conception of duties to self, and (2) to explore the ramifications of such duties for the moral justification of paternalism. I conclude that there is a distinctive reason to resent paternalistic intercessions aimed at assisting others in fulfilling their duties to self (or the self-regarding virtues necessary thereunto), based on the fact that the goods realized via their fulfillment are historical, i.e., their value depends on an individual's (...)
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  • Pathocentric Health Care and a Minimal Internal Morality of Medicine.David B. Hershenov - 2020 - Journal of Medicine and Philosophy 45 (1):16-27.
    Christopher Boorse is very skeptical of there being a pathocentric internal morality of medicine. Boorse argues that doctors have always engaged in activities other than healing, and so no internal morality of medicine can provide objections to euthanasia, contraception, sterilization, and other practices not aimed at fighting pathologies. Objections to these activities have to come from outside of medicine. I first argue that Boorse fails to appreciate that such widespread practices are compatible with medicine being essentially pathocentric. Then I contend (...)
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  • Autonomy, voluntariness and assisted dying.Ben Colburn - 2020 - Journal of Medical Ethics 46 (5):316-319.
    Ethical arguments about assisted dying often focus on whether or not respect for an individual’s autonomy gives a reason to offer them an assisted death if they want it. In this paper, I present an argument for legalising assisted dying which appeals to the autonomy of people who don’t want to die. Adding that option can transform the nature of someone’s choice set, enabling them to pursue other options voluntarily where that would otherwise be harder or impossible. This does not (...)
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  • Egalitarian Provision of Necessary Medical Treatment.Robert C. Hughes - 2020 - The Journal of Ethics 24 (1):55-78.
    Considerations of autonomy and independence, properly understood, support strictly egalitarian provision of necessary medical treatment. If the financially better-off can purchase access to necessary medical treatments that the financially less well-off cannot purchase without help, then their discretionary power to give or to withhold monetary gifts indirectly gives them the power to make life-and-death or sickness-and-health decisions for others. To prevent private citizens from having this objectionable form of power, government must ensure that citizens’ finances do not affect their access (...)
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  • What We Owe to Ourselves: Essays on Rights and Supererogation.Daniel Muñoz - 2019 - Dissertation, MIT
    Some sacrifices—like giving a kidney or heroically dashing into a burning building—are supererogatory: they are good deeds beyond the call of duty. But if such deeds are really so good, philosophers ask, why shouldn’t morality just require them? The standard answer is that morality recognizes a special role for the pursuit of self-interest, so that everyone may treat themselves as if they were uniquely important. This idea, however, cannot be reconciled with the compelling picture of morality as impartial—the view that (...)
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  • Real self-respect and its social bases.Christian Schemmel - 2019 - Canadian Journal of Philosophy 49 (5):628-651.
    Many theories of social justice maintain that concern for the social bases of self-respect grounds demanding requirements of political and economic equality, as self-respect is supposed to be dependent on continuous just recognition by others. This paper argues that such views miss an important feature of self-respect, which accounts for much of its value: self-respect is a capacity for self-orientation that is robust under adversity. This does not mean that there are no social bases of self-respect that such theories ought (...)
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  • Selbstbestimmter Wille und das Recht auf assistierten Suizid.Peter Schaber - 2017 - Ethik in der Medizin 29 (2):97-107.
    ZusammenfassungIm Blick auf ein Recht auf assistierten Suizid ist nicht nur umstritten, ob es ein solches Recht gibt, es ist auch umstritten, worauf ein solches Recht denn ein Recht wäre. Der vorliegende Artikel versucht deutlich zu machen, dass das, worum es in dieser Diskussion um den selbstbestimmten Suizid geht, die Frage ist, was Entscheidungen von Menschen achtungswürdig macht. Der Artikel plädiert für eine Idee von Achtungswürdigkeit, für welche die selbstbestimmte Ausübung von Rechten über sich selbst leitend ist, eine Idee, die (...)
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  • Stay Out of the Sunbed! Paternalistic Reasons for Restricting the Use of Sunbeds.Didde Boisen Andersen & Søren Flinch Midtgaard - 2017 - Public Health Ethics 10 (3).
    The use of tanning beds has been identified as being among the most significant causes of melanoma and non-melanoma skin cancer. Accordingly, the activity is properly seen as one that involves profound harm to self. The article examines paternalistic reasons for restricting sunbed usage. We argue that both so-called soft and hard paternalistic arguments support prohibiting the use of sunbeds. We make the following three arguments: an argument from oppressive patterns of socialization suggesting that the autonomous nature of the conduct (...)
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  • Seat Belt Mandates and Paternalism.Jessica Flanigan - 2017 - Journal of Moral Philosophy 14 (3):291-314.
    Seat belt mandates seem like a paradigmatic case of justified paternalism. Even those who generally object to paternalism often concede that seat belt laws are justified. Against this near-consensus in favor of mandates, I argue that seat belt laws are unjust and public officials should not enforce them. The most plausible exceptions to a principle of anti-paternalism do not justify seat belt mandates. Some argue that seat belt mandates are not paternalistic because unbelted riders are not fully autonomous. Others claim (...)
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  • The Priority and Posteriority of Right.Jon Garthoff - 2015 - Theoria 81 (3):222-248.
    In this article I articulate two pairs of theses about the relationship between the right and the good and I sketch an account of morality that systematically vindicates all four theses, despite a nearly universal consensus that they are not all true. In the first half I elucidate and motivate the theses and explain why leading ethical theorists maintain that at least one of them is false; in the second half I present the outlines of an account of the relationship (...)
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  • Quality of Life Assessments, Cognitive Reliability, and Procreative Responsibility.Jason Marsh - 2014 - Philosophy and Phenomenological Research 89 (2):436-466.
    Recent work in the psychology of happiness has led some to conclude that we are unreliable assessors of our lives and that skepticism about whether we are happy is a genuine possibility worth taking very seriously. I argue that such claims, if true, have worrisome implications for procreation. In particular, they show that skepticism about whether many if not most people are well positioned to create persons is a genuine possibility worth taking very seriously. This skeptical worry should not be (...)
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  • Suicide, Euthanasia and Human Dignity.Friderik Klampfer - 2001 - Acta Analytica 16:7-34.
    Kant has famously argued that human beings or persons, in virtue of their capacity for rational and autonomous choice and agency, possess dignity, which is an intrinsic, final, unconditional, inviolable, incomparable and irreplaceable value. This value, wherever found, commands respect and imposes rather strict moral constraints on our deliberations, intentions and actions. This paper deals with the question of whether, as some Kantians have recently argued, certain types of (physician-assisted) suicide and active euthanasia, most notably the intentional destruction of the (...)
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  • The story of a life.Connie S. Rosati - 2013 - Social Philosophy and Policy 30 (1-2):21-50.
    This essay explores the nature of narrative representations of individual lives and the connection between these narratives and personal good. It poses the challenge of determining how thinking of our lives in story form contributes distinctively to our good in a way not reducible to other value-conferring features of our lives. Because we can meaningfully talk about our lives going well for us at particular moments even if they fail to go well overall or over time, the essay maintains that (...)
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  • Tobacco: Prohibition, Coffee Shops, or Discouragement?Yvette van der Eijk - 2013 - American Journal of Bioethics 13 (7):51-53.
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  • Meriting Concern and Meriting Respect.Jon Garthoff - 2010 - Journal of Ethics and Social Philosophy 5 (2):1-29.
    Recently there has been a somewhat surprising interest among Kantian theorists in the moral standing of animals, coupled with a no less surprising optimism among these theorists about the prospect of incorporating animal moral standing into Kantian theory without contorting its other attractive features. These theorists contend in particular that animal standing can be incorporated into Kantian moral theory without abandoning its logocentrism: the claim that everything that is valuable depends for its value on its relation to rationality. In this (...)
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  • The uncomfortable truth about wrongful life cases.Hyunseop Kim - 2013 - Philosophical Studies 164 (3):623-641.
    Our ambivalent attitudes toward the notion of ‘a life worth living’ present a philosophical puzzle: Why are we of two minds about the birth of a severely disabled child? Is the child’s life worth living or not worth living? Between these two apparently incompatible evaluative judgments, which is true? If one judgment is true and the other false, what makes us continue to find both evaluations appealing? Indeed, how can we manage to hold these inconsistent judgments simultaneously at all? I (...)
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  • A Kantian Defense of Prudential Suicide.Michael Cholbi - 2010 - Journal of Moral Philosophy 7 (4):489-515.
    Kant's claim that the rational will has absolute value or dignity appears to render any prudential suicide morally impermissible. Although the previous appeals of Kantians (e. g., David Velleman) to the notion that pain or mental anguish can compromise dignity and justify prudential suicide are unsuccessful, these appeals suggest three constraints that an adequate Kantian defense of prudential suicide must meet. Here I off er an account that meets these constraints. Central to this account is the contention that some suicidal (...)
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  • (2 other versions)The ‘I’m Personally Opposed to Abortion But...’ Argument.David B. Hershenov - 2009 - Proceedings of the American Catholic Philosophical Association 83:77-87.
    One often hears Catholic and non-Catholic politicians and private citizens claim “I am personally opposed to abortion . . . ” but add that it is morally permissible for others to accept abortion. We consider a Rawlsian defense of this position based on the recognition that one’s opposition to abortion stems from acomprehensive doctrine which is incompatible with Public Reason. We examine a second defense of this position based upon respecting the autonomy of others and a third grounded in the (...)
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  • (1 other version)Relational good and the multiplicity problem.Connie S. Rosati - 2009 - Philosophical Issues 19 (1):205-234.
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  • In defense of hard paternalism.Danny Scoccia - 2008 - Law and Philosophy 27 (4):351 - 381.
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  • What is a death with dignity?Jyl Gentzler - 2003 - Journal of Medicine and Philosophy 28 (4):461 – 487.
    Proponents of the legalization of assisted suicide often appeal to our supposed right to "die with dignity" to defend their case. I examine and assess different notions of "dignity" that are operating in many arguments for the legalization of assisted suicide, and I find them all to be deficient. I then consider an alternative conception of dignity that is based on Aristotle's conception of the conditions on the best life. I conclude that, while such a conception of dignity fits best (...)
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  • Testing for intrinsic value, for us as we are.Daniel Coren - 2023 - Inquiry: An Interdisciplinary Journal of Philosophy 66 (5):773-798.
    Philosophers such as Plato, Aristotle, Kant, Brentano, Moore, and Chisholm suggest marks of intrinsic value. Contemporary philosophers such as Christine Korsgaard have insightful discussions of intrinsic value. But how do we verify that some specific thing really is intrinsically valuable? I propose a natural way to test for intrinsic value: first, strip the candidate bare of all considerations of good consequences; and, second, see if what remains is still a good thing. I argue that we, as ordinary human beings, have (...)
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  • On the Basis of Moral Equality: a Rejection of the Relation-First Approach.Giacomo Floris - 2019 - Ethical Theory and Moral Practice 22 (1):237-250.
    The principle of moral equality is one of the cornerstones of any liberal theory of justice. It is usually assumed that persons’ equal moral status should be grounded in the equal possession of a status-conferring property. Call this the property-first approach to the basis of moral equality. This approach, however, faces some well-known difficulties: in particular, it is difficult to see how the possession of a scalar property can account for persons’ equal moral status. A plausible way of circumventing such (...)
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  • Zelfdoding en de waarde van een rationeel leven.Fleur Jongepier - 2018 - Algemeen Nederlands Tijdschrift voor Wijsbegeerte 110 (4):453-472.
    Suicide and the value of a rational life In recent Kantian discussions about suicide, it is not uncommon to find relatively ‘mild’ approaches towards suicide. Even though as a rule suicide is still impermissible, some argue that there may be circumstances that can make suicide morally permissible. If a person suffers such that she cannot be considered to have a rational life any more, suicide is no longer immoral because the object of the moral duty is no longer present. In (...)
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  • Korsgaard's Arguments for the Value of Humanity.Michael Bukoski - 2018 - Philosophical Review 127 (2):197-224.
    In The Sources of Normativity and elsewhere, Korsgaard defends a Kantian ethical theory by arguing that valuing anything commits one to valuing humanity as the source of all value. I reconstruct Korsgaard’s influential argument to show how she can resist many of the objections that critics have raised. I also show how the argument fails because, at a crucial point, it begs the question in favor of the value of humanity. It thus fails for internal reasons that do not depend (...)
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  • Involuntary & Voluntary Invasive Brain Surgery: Ethical Issues Related to Acquired Aggressiveness. [REVIEW]Frederic Gilbert, Andrej Vranic & Samia Hurst - 2012 - Neuroethics 6 (1):115-128.
    Clinical cases of frontal lobe lesions have been significantly associated with acquired aggressive behaviour. Restoring neuronal and cognitive faculties of aggressive individuals through invasive brain intervention raises ethical questions in general. However, more questions have to be addressed in cases where individuals refuse surgical treatment. The ethical desirability and permissibility of using intrusive surgical brain interventions for involuntary or voluntary treatment of acquired aggressiveness is highly questionable. This article engages with the description of acquired aggressiveness in general, and presents a (...)
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  • Philosophy on steroids: Why the anti-doping position could use a little enhancement.Brent M. Kious - 2008 - Theoretical Medicine and Bioethics 29 (4):213-234.
    There is currently much concern over the use of pharmaceuticals and other biomedical techniques to enhance athletic performance—a practice we might refer to as doping. Many justifications of anti-doping efforts claim that doping involves a serious moral transgression. In this article, I review a number of arguments in support of that claim, but show that they are not conclusive, suggesting that we do not have good reasons for thinking that doping is wrong.
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  • (1 other version)Objectivism and relational good.Connie S. Rosati - 2008 - Social Philosophy and Policy 25 (1):314-349.
    In his critique of egoism as a doctrine of ends, G. E. Moore famously challenges the idea that something can be someone. Donald Regan has recently revived and developed the Moorean challenge, making explicit its implications for the very idea of individual welfare. If the Moorean is right, there is no distinct, normative property good for, and so no plausible objectivism about ethics could be welfarist. In this essay, I undertake to address the Moorean challenge, clarifying our theoretical alternatives so (...)
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  • Icu psychosis and patient autonomy: Some thoughts from the inside.Cheryl Misak - 2005 - Journal of Medicine and Philosophy 30 (4):411 – 430.
    I shall draw on my experience of being an ICU patient to make some practical, ethical, and philosophical points about the care of the critically ill. The recurring theme in this paper is ICU psychosis. I suggest that discharged patients ought to be educated about it; I discuss the obstacles in the way of accurately measuring it; I argue that we must rethink autonomy in light of it; and I suggest that the self disintegrates in the face of it.
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  • Philosophy instruction changes views on moral controversies by decreasing reliance on intuition.Kerem Oktar, Adam Lerner, Maya Malaviya & Tania Lombrozo - 2023 - Cognition 236 (C):105434.
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  • Never Merely as a Means: Rethinking the Role and Relevance of Consent.Melissa Seymour Fahmy - 2023 - Kantian Review 28 (1):41-62.
    For several decades, Kant scholars, inspired by the Groundwork false-promising example, have constructed consent-based criteria for using another merely as a means. Unfortunately, these consent-based accounts produce assessments that are both counter-intuitive and un-Kantian in relatively simple cases. This article investigates why these consent-based accounts fail and offers an alternative. The Groundwork false-promising example has encouraged a problematically narrow understanding of the conditions for using another merely as a means in virtue of the fact that the example involves a consent-sensitive (...)
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  • Assisted Death, Dignity, and Respect for Humanity.Morten Dige - 2022 - Journal of Medicine and Philosophy 47 (6):701-710.
    Recent works on the concept of dignity have opened up the otherwise quite deadlocked debate about assisted death (AD). Rather than just reinforcing already fixed positions, it seems to me that these conceptions of dignity make room for a moderate and normatively richer position on the moral permissibility of AD. I do not think that we have seen the full potential of the said conceptions and interpretations. I try in this article to contribute my part. First, I briefly recapitulate some (...)
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  • Review of Duty to Self: Moral, Political, and Legal Self-Relation by Paul Schofield. [REVIEW]Daniel Groll - 2022 - Criminal Law and Philosophy 16 (3):669-676.
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  • Permissible killing and the irrelevance of being human.Rahul Kumar - 2007 - The Journal of Ethics 12 (1):57-80.
    This is a review essay of Jeff McMahan's recent book The Ethics of Killing : Problems at the Margins of Life. In the first part, I lay out the central features of McMahan's account of the wrongness of killing and its implications for when it is permissible to kill. In the second part of the essay, I argue that we ought not to accept McMahan's rejection of species membership as having any bearing on whether it is permissible to kill a (...)
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  • Death and dignity in Catholic Christian thought.Daniel P. Sulmasy - 2017 - Medicine, Health Care and Philosophy 20 (4):537-543.
    This article traces the history of the concept of dignity in Western thought, arguing that it became a formal Catholic theological concept only in the late nineteenth century. Three uses of the word are distinguished: intrinsic, attributed, and inflorescent dignity, of which, it is argued, the intrinsic conception is foundational. The moral norms associated with respect for intrinsic dignity are discussed briefly. The scriptural and theological bases for adopting the concept of dignity as a Christian idea are elucidated. The article (...)
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  • Preference-Formation and Personal Good.Connie S. Rosati - 2006 - Royal Institute of Philosophy Supplement 59:33-64.
    As persons, beings with a capacity for autonomy, we face a certain practical task in living out our lives. At any given period we find ourselves with many desires or preferences, yet we have limited resources, and so we cannot satisfy them all. Our limited resources include insufficient economic means, of course; few of us have either the funds or the material provisions to obtain or pursue all that we might like. More significantly, though, we are limited to a single (...)
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  • Paternalism.Jessica Begon - 2016 - Analysis 76 (3):355-373.
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  • Non-Renounceable Rights, Paternalism and Autonomy.Søren Flinch Midtgaard - 2015 - Utilitas 27 (3):347-364.
    The notion of a non-renounceable right is an integral part of recent liberal reconciliatory attempts to justify apparently paternalistic policies, such as compulsory insurance or providing people with certain goods irrespective of their subjective preferences, non-paternalistically. However, non-renounceable rights cannot be justified non-paternalistically. A critical scrutiny of the liberal reconciliatory arguments in question reveals this and points towards a plausible paternalist justification of the policies in question.
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