Results for 'procreative beneficence'

124 found
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  1. Procreative Beneficence and Genetic Enhancement.Walter Veit - 2018 - Kriterion - Journal of Philosophy 32 (1):75-92.
    Imagine a world where everyone is healthy, intelligent, long living and happy. Intuitively this seems wonderful albeit unrealistic. However, recent scienti c breakthroughs in genetic engineering, namely CRISPR/Cas bring the question into public discourse, how the genetic enhancement of humans should be evaluated morally. In 2001, when preimplantation genetic diagnosis (PGD) and in vitro fertilisation (IVF), enabled parents to select between multiple embryos, Julian Savulescu introduced the principle of procreative bene cence (PPB), stating that parents have the obligations to (...)
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  2. Procreative Beneficence, Obligation, and Eugenics.Robert Sparrow - 2007 - Genomics, Society and Policy 3 (3):43-59.
    The argument of Julian Savulescu’s 2001 paper, “Procreative Beneficence: Why We Should Select the Best Children” is flawed in a number of respects. Savulescu confuses reasons with obligations and equivocates between the claim that parents have some reason to want the best for their children and the more radical claim that they are morally obligated to attempt to produce the best child possible. Savulescu offers a prima facie implausible account of parental obligation, as even the best parents typically (...)
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  3.  42
    The Real Force of 'Procreative Beneficence'.Robert Sparrow - 2014 - In Akira Akayabashi (ed.), The Future of Bioethics: International Dialogues. Oxford University Press. pp. 183-192.
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  4. Welcoming Robots Into the Moral Circle: A Defence of Ethical Behaviourism.John Danaher - 2020 - Science and Engineering Ethics 26 (4):2023-2049.
    Can robots have significant moral status? This is an emerging topic of debate among roboticists and ethicists. This paper makes three contributions to this debate. First, it presents a theory – ‘ethical behaviourism’ – which holds that robots can have significant moral status if they are roughly performatively equivalent to other entities that have significant moral status. This theory is then defended from seven objections. Second, taking this theoretical position onboard, it is argued that the performative threshold that robots need (...)
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  5. Well-Being, Disability, and Choosing Children.Matthew J. Barker & Robert A. Wilson - 2019 - Mind 128 (510):305-328.
    The view that it is better for life to be created free of disability is pervasive in both common sense and philosophy. We cast doubt on this view by focusing on an influential line of thinking that manifests it. That thinking begins with a widely-discussed principle, Procreative Beneficence, and draws conclusions about parental choice and disability. After reconstructing two versions of this argument, we critique the first by exploring the relationship between different understandings of well-being and disability, and (...)
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  6. Termination of Pregnancy After NonInvasive Prenatal Testing (NIPT): Ethical Considerations.Tom Shakespeare & Richard Hull - 2018 - Journal of Practical Ethics 6 (2):32-54.
    This article explores the Nuffield Council on Bioethics’ recent report about non-invasive prenatal testing. Given that such testing is likely to become the norm, it is important to question whether there should be some ethical parameters regarding its use. The article engages with the viewpoints of Jeff McMahan, Julian Savulescu, Stephen Wilkinson and other commentators on prenatal ethics. The authors argue that there are a variety of moral considerations that legitimately play a significant role with regard to (prospective) parental decision-making (...)
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  7. Resisting Sparrow's Sexy Reductio : Selection Principles and the Social Good.Simon Rippon, Pablo Stafforini, Katrien Devolder, Russell Powell & Thomas Douglas - 2010 - American Journal of Bioethics 10 (7):16-18.
    Principles of procreative beneficence (PPBs) hold that parents have good reasons to select the child with the best life prospects. Sparrow (2010) claims that PPBs imply that we should select only female children, unlesswe attach normative significance to “normal” human capacities. We argue that this claim fails on both empirical and logical grounds. Empirically, Sparrow’s argument for greater female wellbeing rests on a selective reading of the evidence and the incorrect assumption that an advantage for females would persist (...)
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  8. Parental Partiality and Future Children.Thomas Douglas - 2019 - Journal of Ethics and Social Philosophy 15 (1).
    Prospective parents are sometimes partial towards their future children, engaging in what I call ‘pre-parental partiality’. Common sense morality is as permissive of pre-parental partiality as it is of ordinary parental partiality—partiality towards one’s existing children. But I argue that existing justifications for partiality typically establish weaker reasons in support of pre-parental partiality than in support of parental partiality. Thus, either these existing justifications do not fully account for our reasons of parental partiality, or our reasons to engage in pre-parental (...)
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  9. “Ethical Minefields” and the Voice of Common Sense: A Discussion with Julian Savulescu.Julian Savulescu & Evangelos D. Protopapadakis - 2019 - Conatus 4 (1):125-133.
    Theoretical ethics includes both metaethics (the meaning of moral terms) and normative ethics (ethical theories and principles). Practical ethics involves making decisions about every day real ethical problems, like decisions about euthanasia, what we should eat, climate change, treatment of animals, and how we should live. It utilizes ethical theories, like utilitarianism and Kantianism, and principles, but more broadly a process of reflective equilibrium and consistency to decide how to act and be.
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  10. In Defense of Artificial Replacement.Derek Shiller - 2017 - Bioethics 31 (2):393-399.
    If it is within our power to provide a significantly better world for future generations at a comparatively small cost to ourselves, we have a strong moral reason to do so. One way of providing a significantly better world may involve replacing our species with something better. It is plausible that in the not-too-distant future, we will be able to create artificially intelligent creatures with whatever physical and psychological traits we choose. Granted this assumption, it is argued that we should (...)
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  11. The procreative asymmetry and the impossibility of elusive permission.Jack Spencer - 2021 - Philosophical Studies 178 (11):3819-3842.
    This paper develops a form of moral actualism that can explain the procreative asymmetry. Along the way, it defends and explains the attractive asymmetry: the claim that although an impermissible option can be self-conditionally permissible, a permissible option cannot be self-conditionally impermissible.
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  12. Beneficence, Justice, and Health Care.J. Paul Kelleher - 2014 - Kennedy Institute of Ethics Journal 24 (1):27-49.
    This paper argues that societal duties of health promotion are underwritten (at least in large part) by a principle of beneficence. Further, this principle generates duties of justice that correlate with rights, not merely “imperfect” duties of charity or generosity. To support this argument, I draw on a useful distinction from bioethics and on a somewhat neglected approach to social obligation from political philosophy. The distinction is that between general and specific beneficence; and the approach from political philosophy (...)
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  13. Procreative Ethics and the Problem of Evil.Jason Marsh - 2015 - In Sarah Hannan, Samantha Brennan & Vernon Richard (eds.), Permissible Progeny? The Morality of Procreation and Parenting. Oxford University Press. pp. 65-86.
    Many people think that the amount of evil and suffering we observe provides important and perhaps decisive evidence against the claim that a loving God created our world. Yet almost nobody worries about the ethics of human procreation. Can these attitudes be consistently maintained? This chapter argues that the most obvious attempts to justify a positive answer fail. The upshot is not that procreation is impermissible, but rather that we should either revise our beliefs about the severity of global arguments (...)
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  14. Aggregation, Beneficence, and Chance.Tom Dougherty - 2013 - Journal of Ethics and Social Philosophy 7 (2):1-19.
    It is plausible to think that it is wrong to cure many people’s headaches rather than save someone else’s life. On the other hand, it is plausible to think that it is not wrong to expose someone to a tiny risk of death when curing this person’s headache. I will argue that these claims are inconsistent. For if we keep taking this tiny risk then it is likely that one person dies, while many others’ headaches are cured. In light of (...)
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  15.  86
    Harmful Beneficence.Lisa Rivera - 2011 - Journal of Moral Philosophy 8 (2):197-222.
    Beneficence is usually regarded as adequate when it results in an actual benefit for a beneficiary and satisfies her self-chosen end. However, beneficence that satisfies these conditions can harm beneficiaries' free agency, particularly when they are robustly dependent on benefactors. First, the means that benefactors choose can have undesirable side-effects on resources that beneficiaries need for future free action. Second, benefactors may undermine beneficiaries' ability to freely deliberate and choose. It is therefore insufficient to satisfy someone's self-chosen ends. (...)
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  16. Beneficence.Garrett Cullity - 2007 - In Richard Ashcroft Angus Dawson & Heather Draper John McMillan (eds.), Principles of Health Care Ethics. London: Wiley. pp. 19-26.
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  17. Procreative Liberty: The Case for Preconception Sex Selection.Edgar Dahl - 2003 - Reproductive Biomedicine Online 7 (4):380-384.
    Preconception sex selection for non-medical reasons raises serious moral, legal and social issues. The main concerns include the threat of a sex ratio distortion due to a common preference for boys over girls, the charge of sexism, the danger of reinforcing gender stereotypical behaviour in sex selected children, and the fear of a slippery slope towards creating designer babies. This paper endeavours to show that none of the objections to preconception sex selection is conclusive and that there is no justification (...)
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  18. Unraveling the Asymmetry in Procreative Ethics.Trevor Hedberg - 2016 - APA Newsletter on Philosophy and Medicine 15 (2):18-21.
    The Asymmetry in procreative ethics consists of two claims. The first is that it is morally wrong to bring into existence a child who will have an abjectly miserable life; the second is that it is permissible not to bring into existence a child who will enjoy a very happy life. In this paper, I distinguish between two variations of the Asymmetry. The first is the Abstract Asymmetry, the idealized variation of the Asymmetry that many philosophers have been trying (...)
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  19. Pooled Beneficence.Garrett Cullity - 2000 - In Michael Almeida (ed.), Imperceptible Harms and Benefits. Dordrecht: Kluwer. pp. 9-42.
    There can be situations in which, if I contribute to a pool of resources for helping a large number of people, the difference that my contribution makes to any of the people helped from the pool will be imperceptible at best, and maybe even non-existent. And this can be the case where it is also true that giving the same amount directly to one of the intended beneficiaries of the pool would have made a very large difference to her. Can (...)
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  20. Beneficence, Rights and Citizenship.Garrett Cullity - 2006 - Australian Journal of Human Rights 9:85-105.
    What are we morally required to do for strangers? To answer this question – a question about the scope of requirements to aid strangers – we must first answer a question about justification: why are we required to aid them (when we are)? The main paper focuses largely on answering the question about justification, but does so in order to arrive at an answer to the question about scope. Three main issues are discussed. First, to what extent should requirements of (...)
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  21. Beneficence, Paternalism, and the Parental Prerogative – the Ethics of Mandatory Early Childhood Vaccination.Frej Thomsen - manuscript
    Insufficient vaccination coverage is an important public health problem in many countries, since it leads to the loss of herd protection and the resurgence of previously exterminated diseases. However, policies of mandatory childhood vaccination capable of raising vaccination rates continue to be controversial. In this article I review the arguments for mandatory childhood vaccination, setting out the strongest teleological argument in favour, and then critically examining the two strongest potential objections: paternalism and the parental prerogative. I argue that the challenge (...)
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  22. Justice and Beneficence.Pablo Gilabert - 2016 - Critical Review of International Social and Political Philosophy 19 (5):508-533.
    What is a duty of justice? And how is it different from a duty of beneficence? We need a clear account of the contrast. Unfortunately, there is no consensus in the philosophical literature as to how to characterize it. Different articulations of it have been provided, but it is hard to identify a common core that is invariant across them. In this paper, I propose an account of how to understand duties of justice, explain how it contrasts with several (...)
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  23. Give Till It Hurts? Beneficence, Imperfect Duties, and a Moderate Response to the Aid Question.Robert Noggle - 2009 - Journal of Social Philosophy 40 (1):1-16.
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  24. Value Theory, Beneficence, and Medical Decision-Making.David DeGrazia - 2020 - American Journal of Bioethics 20 (3):71-73.
    Volume 20, Issue 3, March 2020, Page 71-73.
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  25. Kant and the Demandingness of the Virtue of Beneficence.Paul Formosa & Martin Sticker - 2019 - European Journal of Philosophy 27 (3):625-642.
    We discuss Kant’s conception of beneficence against the background of the overdemandingness debate. We argue that Kant’s conception of beneficence constitutes a sweet spot between overdemandingess and undemandingess. To this end we defend four key claims that together constitute a novel interpretation of Kant’s account of beneficence: 1) for the same reason that we are obligated to be beneficent to others we are permitted to be beneficent to ourselves; 2) we can prioritise our own ends; 3) it (...)
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  26.  6
    Measuring Impartial Beneficence: A Kantian Perspective on the Oxford Utilitarianism Scale.Emilian Mihailov - forthcoming - Review of Philosophy and Psychology:1-16.
    To capture genuine utilitarian tendencies, developed the Oxford Utilitarianism Scale based on two subscales, which measure the commitment to impartial beneficence and the willingness to cause harm for the greater good. In this article, I argue that the impartial beneficence subscale, which breaks ground with previous research on utilitarian moral psychology, does not distinctively measure utilitarian moral judgment. I argue that Kantian ethics captures the all-encompassing impartial concern for the well-being of all human beings. The Oxford Utilitarianism Scale (...)
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  27. Imperfect Duties, Group Obligations, and Beneficence.S. Andrew Schroeder - 2014 - Journal of Moral Philosophy 11 (5):557-584.
    There is virtually no philosophical consensus on what, exactly, imperfect duties are. In this paper, I lay out three criteria which I argue any adequate account of imperfect duties should satisfy. Using beneficence as a leading example, I suggest that existing accounts of imperfect duties will have trouble meeting those criteria. I then propose a new approach: thinking of imperfect duties as duties held by groups, rather than individuals. I show, again using the example of beneficence, that this (...)
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  28. Public Health, Beneficence and Cosmopolitan Justice.L. Horn - 2015 - South African Journal of Bioethics and Law 8 (2):30.
    This article proposes that, in line with moral-cosmopolitan theorists, affluent nations have an obligation, founded in justice and not merely altruism or beneficence, to share the responsibility of the burden of public health implementation in low-income contexts. The current Ebola epidemic highlights the fact that countries with under-developed health systems and limited resources cannot cope with a significant and sudden health threat. The link between burden of disease, adverse factors in the social environment and poverty is well established and (...)
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  29. 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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  30.  22
    Towards a More Credible Principle of Beneficence.Prasasti Pandit - 2021 - Journal of Indian Council of Philosophical Research 38 (3):407–422.
    My objective of this paper is to suggest and workout a more credible form of the Principle of Beneficence from the common essential elements of the three major ethical theories (Deontology, Utilitarianism and Virtue Ethics) that will try to overcome the over-demanding objection of Utilitarianism and the rigorism of Kant’s Deontology. After analyzing these three moral systems, I find that beneficence lies within the very essence of humanity. Human beings are superior to other creatures in the world due (...)
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  31.  63
    Inclusive Ethics Extending Beneficence and Egalitarian Justice by Ingmar Persson. [REVIEW]Jonathan Lewis - 2017 - Metapsychology 21 (45).
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  32. For the Sake of the Friendship: Relationality and Relationship as Grounds of Beneficence.Thaddeus Metz - 2010 - Theoria: A Journal of Social and Political Theory 57 (125):54-76.
    I contend that there are important moral reasons for individuals, organisations and states to aid others that have gone largely unrecognised in the literature. Most of the acknowledged reasons for acting beneficently in the absence of a promise to do so are either impartial and intrinsic, on the one hand, being grounded in properties internal to and universal among individuals, such as their pleasure or autonomy, or partial and extrinsic, on the other, being grounded in non-universal properties regarding an actual (...)
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  33.  86
    II- What's Wrong with Being Lonely? Justice, Beneficence, and Meaningful Relatopnships.Laura Valentini - 2016 - Aristotelian Society Supplementary Volume 90 (1):49-69.
    A life without liberty and material resources is not a good life. Equally, a life devoid of meaningful social relationships—such as friendships, family attachments, and romances—is not a good life. From this it is tempting to conclude that just as individuals have rights to liberty and material resources, they also have rights to access meaningful social relationships. I argue that this conclusion can be defended only in a narrow set of cases. ‘Pure’ social relationship deprivation—that is, deprivation that is not (...)
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  34.  92
    Gun Control, the Right to Self-Defense, and Reasonable Beneficence to All.Dustin Crummett & Philip Swenson - 2019 - Ergo: An Open Access Journal of Philosophy 6.
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  35. Filial Obligation, Kant's Duty of Beneficence, and Need.Sarah Clark Miller - 2003 - In James Humber & Robert Almeder (eds.), Care of the Aged. Springer. pp. 169-197.
    Do adult children have a particular duty, or set of duties, to their aging parents? What might the normative source and content of filial obligation be? This chapter examines Kant’s duty of beneficence in The Doctrine of Virtue and the Groundwork, suggesting that at its core, performance of filial duty occurs in response to the needs of aging parents. The duty of beneficence accounts for inevitable vulnerabilities that befall human rational beings and reveals moral agents as situated in (...)
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  36. The Dialectic of Autonomy and Beneficence in the Standard Argument for ‘Death with Dignity'.Bell Jeremy Raymond - 2016 - Solidarity: The Journal of Catholic Social Thought and Secular Ethics 6 (1):Article 3.
    Philosophers who defend a person’s right, under certain circumstances, to end his own life or to have a physician end it for him typically appeal both to respect for patient autonomy and to considerations of beneficence. Neither autonomy alone nor beneficence alone can ground a persuasive case for euthanasia. I argue, however, that the standard argument for euthanasia is unsound. It is not possible to combine the principles of autonomy and beneficence in such a way as to (...)
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  37.  90
    Balancing Commitments: Own-Happiness and Beneficence.Donald Wilson - 2017 - Contemporary Studies in Kantian Philosophy 2017.
    There is a familiar problem in moral theories that recognize positive obligations to help others related to the practical room these obligations leave for ordinary life, and the risk that open-ended obligations to help others will consume our lives and resources. Responding to this problem, Kantians have tended to emphasize the idea of limits on positive obligations but are typically unsatisfactorily vague about the nature and extent of these limits. I argue here that aspects of Kant’s discussion of duties of (...)
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  38. How Autonomy Can Legitimate Beneficial Coercion.Lucie White - 2017 - In Jakov Gather, Tanja Henking, Alexa Nossek & Jochen Vollmann (eds.), Beneficial Coercion in Psychiatry? Foundations and Challenges. Münster: Mentis. pp. 85-99.
    Respect for autonomy and beneficence are frequently regarded as the two essential principles of medical ethics, and the potential for these two principles to come into conflict is often emphasised as a fundamental problem. On the one hand, we have the value of beneficence, the driving force of medicine, which demands that medical professionals act to protect or promote the wellbeing of patients or research subjects. On the other, we have a principle of respect for autonomy, which demands (...)
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  39. A United Framework of Five Principles for AI in Society.Luciano Floridi & Josh Cowls - 2019 - Harvard Data Science Review 1 (1).
    Artificial Intelligence (AI) is already having a major impact on society. As a result, many organizations have launched a wide range of initiatives to establish ethical principles for the adoption of socially beneficial AI. Unfortunately, the sheer volume of proposed principles threatens to overwhelm and confuse. How might this problem of ‘principle proliferation’ be solved? In this paper, we report the results of a fine-grained analysis of several of the highest-profile sets of ethical principles for AI. We assess whether these (...)
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  40. Genetic Affinity and the Right to ‘Three-Parent IVF’.G. Owen Schaefer & Markus Labude - 2017 - Journal of Assisted Reproduction and Genetics 34 (12):1577-1580.
    With the recent report of a live birth after use of Mitochondrial replacement therapy, sometimes called ‘Three-parent IVF’, the clinical application of the technique is fast becoming a reality. While the United Kingdom allows the procedure under regulatory scrutiny, it remains effectively outlawed in many other countries. We argue that such prohibitions may violate individuals’ procreative rights, grounded in individuals’ interest in genetic affinity. The interest in genetic affinity was recently endorsed by Singapore’s highest court, reflecting an emphasis on (...)
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  41. Beyond Sacrificial Harm: A Two-Dimensional Model of Utilitarian Psychology.Guy Kahane, Jim A. C. Everett, Brian D. Earp, Lucius Caviola, Nadira S. Faber, Molly J. Crockett & Julian Savulescu - 2018 - Psychological Review 125 (2):131-164.
    Recent research has relied on trolley-type sacrificial moral dilemmas to study utilitarian versus nonutili- tarian modes of moral decision-making. This research has generated important insights into people’s attitudes toward instrumental harm—that is, the sacrifice of an individual to save a greater number. But this approach also has serious limitations. Most notably, it ignores the positive, altruistic core of utilitarianism, which is characterized by impartial concern for the well-being of everyone, whether near or far. Here, we develop, refine, and validate a (...)
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  42.  66
    Transfinitely Transitive Value.Kacper Kowalczyk - 2021 - Philosophical Quarterly 72 (1):108-134.
    This paper develops transfinite extensions of transitivity and acyclicity in the context of population ethics. They are used to argue that it is better to add good lives, worse to add bad lives, and equally good to add neutral lives, where a life's value is understood as personal value. These conclusions rule out a number of theories of population ethics, feed into an argument for the repugnant conclusion, and allow us to reduce different-number comparisons to same-number ones. Challenges to these (...)
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  43.  81
    Sex Selection in India: Why a Ban is Not Justified.Aksel Braanen Sterri - 2020 - Developing World Bioethics 20 (3):150-156.
    When widespread use of sex‐selective abortion and sex selection through assisted reproduction lead to severe harms to third parties and perpetuate discrimination, should these practices be banned? In this paper I focus on India and show why a common argument for a ban on sex selection fails even in these circumstances. I set aside a common objection to the argument, namely that women have a right to procreative autonomy that trumps the state's interest in protecting other parties from harm, (...)
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  44.  35
    The Case for Compulsory Surgical Smoke Evacuation Systems in the Operating Theatre.Daniel Rodger - forthcoming - Clinical Ethics.
    Perioperative staff are frequently exposed to surgical smoke created by using heat-generating devices like diathermy and lasers. This is a concern due to mounting evidence that this exposure can be harmful with no safe level of exposure yet identified. First, I briefly summarise the problem posed by surgical smoke exposure and highlight that many healthcare organisations are not sufficiently satisfying their legal and ethical responsibilities to protect their staff from potential harm. Second, I explore the ethical case for compulsory smoke (...)
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  45.  47
    The Primacy of Intention and the Duty to Truth: A Gandhi-Inspired Argument for Retranslating Hiṃsā_ and _Ahiṃsā, with Connections to History, Ethics, and Civil Resistance.Todd Davies - manuscript
    The words "violence" and "nonviolence" are increasingly misleading translations for the Sanskrit words hiṃsā and ahiṃsā -- which were used by Gandhi as the basis for his philosophy of satyāgraha. I argue for re-reading hiṃsā as “maleficence” and ahiṃsā as “beneficence.” These two more mind-referring English words – associated with religiously contextualized discourse of the past -- capture the primacy of intention implied by Gandhi’s core principles, better than “violence” and “nonviolence” do. Reflecting a political turn in moral accountability (...)
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  46. Local Food and International Ethics.Mark C. Navin - 2014 - Journal of Agricultural and Environmental Ethics 27 (3):349-368.
    Many advocate practices of ‘local food’ or ‘locavorism’ as a partial solution to the injustices and unsustainability of contemporary food systems. I think that there is much to be said in favor of local food movements, but these virtues are insufficient to immunize locavorism from criticism. In particular, three duties of international ethics—beneficence, repair and fairness—may provide reasons for constraining the developed world’s permissible pursuit of local food. A complete account of why (and how) the fulfillment of these duties (...)
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  47. Euthanasia, Assisted Suicide and the Professional Obligations of Physicians.Lucie White - 2010 - Emergent Australasian Philosophers 3:1-15.
    Euthanasia and assisted suicide have proved to be very contentious topics in medical ethics. Some ethicists are particularly concerned that allowing physicians to carry out these procedures will undermine their professional obligations and threaten the very goals of medicine. However, I maintain that the fundamental goals of medicine not only do not preclude the practice of euthanasia and assisted suicide by physicians, but can in fact be seen to support these practices in some instances. I look at two influential views (...)
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  48. Preferring a Genetically-Related Child.Tina Rulli - 2016 - Journal of Moral Philosophy 13 (6):669-698.
    _ Source: _Page Count 30 Millions of children worldwide could benefit from adoption. One could argue that prospective parents have a pro tanto duty to adopt rather than create children. For the sake of argument, I assume there is such a duty and focus on a pressing objection to it. Prospective parents may prefer that their children are genetically related to them. I examine eight reasons prospective parents have for preferring genetic children: for parent-child physical resemblance, for family resemblance, for (...)
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  49. Practical Ethics in Sidgwick and Kant.Anthony Skelton - 2020 - In Tyler Paytas & Tim Henning (eds.), Kantian and Sidgwickian Ethics: The Cosmos of Duty Above and the Moral Law Within. New York, NY, USA: Routledge. pp. 13-39.
    Sidgwick claimed Kant as one of his moral philosophical masters. This did not prevent Sidgwick from registering pointed criticisms of most of Kant’s main claims in ethics. This paper explores the practical ethics of Sidgwick and Kant. In § I, I outline the element of Kant’s theoretical ethics that Sidgwick endorsed. In §§ II and III, I outline and adjudicate some of their sharpest disagreements in practical ethics, on the permissibility of lying and on the demands of beneficence. In (...)
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  50.  92
    Overriding Virtue.Richard Y. Chappell - 2019 - In Hilary Greaves & Theron Pummer (eds.), Effective Altruism: Philosophical Issues. Oxford University Press. pp. 218-226.
    If you focus your charitable giving on global causes where it will do the most good, how should you feel about passing by the local soup kitchen? Would the ideally virtuous agent have their (local) empathy still activated, but simply overridden by the recognition that distant others are in even greater need, leaving the agent feeling torn? Or would their empathetic impulses be wholeheartedly redirected towards the greatest needs? This chapter suggests a way to revise an outdated conception of moral (...)
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