A comprehensive study of the ethics of killing in cases in which the metaphysical or moral status of the individual killed is uncertain or controversial. Among those beings whose status is questionable or marginal in this way are human embryos and fetuses, newborn infants, animals, anencephalic infants, human beings with severe congenital and cognitive impairments, and human beings who have become severely demented or irreversibly comatose. In an effort to understand the moral status of these beings, this book develops and (...) defends distinctive accounts of the nature of personal identity, the evaluation of death, and the wrongness of killing. The central metaphysical claim of the book is that we are neither nonmaterial souls nor human organisms but are instead embodied minds. In ethical theory, one of the central claims is that the morality of killing is not unitary; rather, the principles that determine the morality of killing in marginal cases are different from those that govern the killing of persons who are self‐conscious and rational. Another important theme is that killing in marginal cases should be evaluated in terms of the impact it would have on the victim at the time rather than on the value of the victim's life as a whole. What primarily matters is how killing would affect that which would be rational for the victim to care about at the time of death. By appealing to various foundational claims about identity, death, and the morality of killing, this book yields novel conclusions about such issues as abortion, prenatal injury, infanticide, the killing of animals, the significance of brain death, the termination of life support in cases of persistent vegetative state, the use of anencephalic infants as sources of organs for transplantation, euthanasia, assisted suicide, and advance directives in cases of dementia. In particular, the book defends the moral permissibility of abortion, infanticide, and euthanasia in certain cases and argues that brain death is not the appropriate criterion of death either for a person or a human organism. (shrink)

Don Marquis has put forward a non-religious argument against abortion based on what he claims is a morally relevant similarity between killing adult human beings and killing fetuses. He asserts that killing adults is wrong because it deprives them of their valuable futures. He points out that a fetus’s future includes everything that is in an adult’s future, given that fetuses naturally develop into adults. Thus, according to Marquis, killing a fetus deprives it of the same sort of valuable future (...) that an adult is deprived of in being killed and this makes abortion seriously wrong. Commentators have raised a number of objections to Marquis’s argument, to which he has satisfactorily responded. In this paper, difficulties with Marquis’s argument that have not been considered by previous commentators are pointed out. A main thesis of this paper is that Marquis does not adequately defend his argument against several important objections that he himself has raised. These new considerations support the view that Marquis’s argument is unsuccessful. (shrink)

In my essay, a critique of “the best secular argument against abortion” I reconstructed and criticised two versions of Don Marquis’s well-known argument against abortion. In critiquing the version I call the “essence argument”, I presented counterexamples to one of the premises in that argument. In this issue of the journal, Ezio Di Nucci takes note of the fact that I used the term “valuable future” in the premise but used the term “future like ours” in the counterexamples. Because the (...) terms are different, Di Nucci claimed that my counterexamples had no bearing on the premise and are therefore unsuccessful. The main error in Di Nucci’s objection is a failure to acknowledge that Marquis uses the terms “valuable future” and “future like ours” interchangeably. For the purpose of reconstructing Marquis’s argument, the term “valuable future” is to be taken in a sense that means the same as “future like ours”. Once this point is recognised, Di Nucci’s objection falls apart. (shrink)

The most plausible pro-life argument claims that abortion is seriously wrong because it deprives the foetus of something valuable. This paper examines two recent versions of this argument. Don Marquis's version takes the valuable thing to be a 'future like ours', a future containing valuable experiences and activities. Jim Stone's version takes the valuable thing to be a future containing conscious goods, which it is the foetus's biological nature to make itself have. I give three grounds for rejecting these arguments. (...) First, they lead to unacceptable inequalities in the wrongness of killing. Second, they lead to counterintuitive results in a range of imaginary cases. Third, they ignore the role of psychological connectedness in determining the magnitude or seriousness of deprivation-based harms: because the foetus is only weakly psychologically connected to its own future, it cannot be seriously harmed by being deprived of that future. (shrink)

According to the future of value argument for the immorality of abortion, the best explanation for the presumptive serious wrongness of killing innocent post-natal children and adults is that killing them deprives them of all of the goods of life that they would have experienced had they not been killed. These future goods can be called their “futures of value”. Fetuses have futures like ours. Therefore, given some assumptions, ending their lives is seriously presumptively wrong, or so the argument goes.1iThe (...) future of value argument has two parts. It is an account of what is sufficient to make killing presumptively seriously wrong in the cases of all those individuals whom, we all agree, it is wrong to kill. It endorses the implication that it is presumptively seriously wrong to end the life of a fetus. In the first part of this essay I briefly shall discuss the virtues of the future of value account of the wrongness of killing. In the second part I shall discuss how this theory of the wrongness of killing is one aspect of a larger plausible portion of morality. Finally, I shall discuss how, when the future of value account is placed within this larger bit of morality, the relation of the future of value account to some other issues in bioethics can be illuminated.THE VIRTUES OF THE FUTURE OF VALUE ACCOUNTAlthough I may, with some justification, be accused of bias in this matter, I believe that the future of value account of the wrongness of killing has a number of virtues.1. The future of value view is one aspect of a more general understanding of why premature death, whether caused by a human agent or caused by something else, is a misfortune. It reflects why persons who are facing premature death from …. (shrink)