This book deals with good, evil, happiness and morally enhanced post-humans. It offers a succinct historical elaboration of philosophical stances towards morality and happiness, focusing on Kant's ideas in particular. Human augmented ethical maturity in a futuristic version of Kant’s Ethical Commonwealth implies, among else, voluntary moral bio-enhancement ; consequently, more happiness – as morality and happiness are in a circularly supportive relationship; ultimate morality. UM is in its own way a universal morality. In line with the contention that Kant’s (...) vision of the future of humanity is one of a cosmopolitan moral order in which humans act virtuously in the broadest possible community, that is, humanity, it is justified to conclude that successful VMBE is conducive to Kant’s vision. In this context the book is of great interest to a broad audience, such as those interested in VMBE and novel conceptions of morality, and those with an interest in the historical development of morality and happiness, in philosophy and in post-humanity. (shrink)

This book offers an innovative approach to moral enhancement. We, as humans, have a moral duty to be as good as we can be. Hence, moral bio-enhancement, if effective and safe, is our moral duty. However, it has to be voluntary because if it is made compulsory, human freedom would be curtailed. As freedom is an essential component of humanness, compulsory MBE would infringe upon our humanness. An essential question is; what will motivate humans to subject themselves voluntarily to MBE?The (...) book argues - and supports by using empirical/experimental evidence - that morality and happiness operate in a circularly supportive relationship that applies to most humans most of the time: the better they are, the happier they will be; the happier they are, the better they will be. Hence, the grounding rationale for MBE ought not to be the prevention of “ultimate harm” based on compulsory MBE, but human happiness based on voluntary MBE. The primary objective of the book is to provide the readers with an original view on moral enhancement, whilst proposing a novel conception of moral enhancement that is informed by new biotechnological developments. (shrink)

I discuss the argument of Persson and Savulescu that moral enhancement ought to accompany cognitive enhancement, as well as briefly addressing critiques of this argument, notably by John Harris. I argue that Harris, who believes that cognitive enhancement is largely sufficient for making us behave more morally, might be disposing too easily of the great quandary of our moral existence: the gap between what we do and what we believe is morally right to do. In that regard, Persson and Savulescu's (...) position has the potential to offer more. However, I question Persson and Savulescu's proposal of compulsory moral enhancement , proposing the alternative of voluntary moral enhancement. (shrink)

I discuss the argument of Persson and Savulescu that moral enhancement ought to accompany cognitive enhancement, as well as briefly addressing critiques of this argument, notably by John Harris. I argue that Harris, who believes that cognitive enhancement is largely sufficient for making us behave more morally, might be disposing too easily of the great quandary of our moral existence: the gap between what we do and what we believe is morally right to do. In that regard, Persson and Savulescu's (...) position has the potential to offer more. However, I question Persson and Savulescu's proposal of compulsory moral enhancement, proposing the alternative of voluntary moral enhancement. (shrink)

It will be argued that humans have a rational self-interest in voluntarily opting to subject themselves to moral bioenhancement. This interest is based on the fact that goodness appears to be conducive to happiness. Those who understand that will be more inclined to opt for safe and effective moral bioenhancement technologies that have the potential to augment our motivation to become better. The more people decide to follow this path, the likelier it is that states will adopt suitable policies that (...) incentivize moral bioenhancement. Hence, goodness, happiness and state incentivized moral bioenhancement can operate in a circularly supportive fashion. (shrink)

:This article continues and expands differences I have with Ingmar Persson and Julian Savulescu concerning issues of moral bioenhancement and free will. They have criticized my conception of voluntary moral bioenhancement, claiming that it ignores the extent to which freedom is a matter of degree. Here, I argue that freedom as a political concept is indeed scalar in nature, but that freedom of the will is to be understood as a threshold concept and therefore not as subject to degree. Consequently, (...) I contend, by asserting that freedom is a matter of degree, that Persson and Savulescu have not undermined my arguments favoring voluntary moral enhancement. In addition, I add three further arguments against compulsory moral bioenhancement. (shrink)

The question will be raised whether oxytocin can serve as an effective moral enhancer. Different types of moral enhancement will be addressed, one of them being compulsory moral enhancement. It will be argued that oxytocin cannot serve as an effective moral enhancer if its use is being made compulsory. Hence, compulsory administration of oxytocin does not result in genuine moral enhancement. In order to demonstrate this, a stipulation of the main potentially beneficial outcomes of using oxytocin as a moral enhancer (...) will be offered, as well as a discussion of objections to the notion that oxytocin can be an effective moral enhancer. It will be concluded that mandatory administration of oxytocin is ineffective because of a combination of two reasons: mandatory administration of oxytocin renders moral reflection practically superfluous; without moral reflection the beneficial outcomes of the use of oxytocin do not outweigh its drawbacks to the degree that we could speak of effective moral enhancement. (shrink)

abstract As history shows, some human beings are capable of acting very immorally. 1 Technological advance and consequent exponential growth in cognitive power means that even rare evil individuals can act with catastrophic effect. The advance of science makes biological, nuclear and other weapons of mass destruction easier and easier to fabricate and, thus, increases the probability that they will come into the hands of small terrorist groups and deranged individuals. Cognitive enhancement by means of drugs, implants and biological (including (...) genetic) interventions could thus accelerate the advance of science, or its application, and so increase the risk of the development or misuse of weapons of mass destruction. We argue that this is a reason which speaks against the desirability of cognitive enhancement, and the consequent speedier growth of knowledge, if it is not accompanied by an extensive moral enhancement of humankind. We review the possibilities for moral enhancement by biomedical and genetic means and conclude that, though it should be possible in principle, it is in practice probably distant. There is thus a reason not to support cognitive enhancement in the foreseeable future. However, we grant that there are also reasons in its favour, but we do not attempt to settle the balance between these reasons for and against. Rather, we conclude that if research into cognitive enhancement continues, as it is likely to, it must be accompanied by research into moral enhancement. (shrink)

This paper identifies human enhancement as one of the most significant areas of bioethical interest in the last twenty years. It discusses in more detail one area, namely moral enhancement, which is generating significant contemporary interest. The author argues that so far from being susceptible to new forms of high tech manipulation, either genetic, chemical, surgical or neurological, the only reliable methods of moral enhancement, either now or for the foreseeable future, are either those that have been in human and (...) animal use for millennia, namely socialization, education and parental supervision or those high tech methods that are general in their application. By that is meant those forms of cognitive enhancement that operate across a wide range of cognitive abilities and do not target specifically ‘ethical’ capacities. The paper analyses the work of some of the leading contemporary advocates of moral enhancement and finds that in so far as they identify moral qualities or moral emotions for enhancement they have little prospect of success. (shrink)