This chapter identifies the problems created by the misfit between a limited human moral nature and globalized, highly advanced technology. It highlights the several ways of addressing the potential catastrophic consequences of this mismatch. The chapter discusses the development of a globally responsible liberalism, with the restriction of traditional liberal neutrality, inculcation of values and “moral education” to achieve restraint, promote cooperation, respect for equality, and other values now necessary for our survival as a global community. It also discusses some (...) consequences of the intuitive endorsement of the act‐omission doctrine. Environmental problems probably provide the most worrying example of the limitations of our cooperative dispositions in the contemporary world. In the world of today, when scientific progress has vastly increased our powers of action, societies need to inculcate norms that are conducive to the good of the world community of which these societies are an integral part. (shrink)

Psychedelic Harm Reduction and Integration is a transtheoretical and transdiagnostic clinical approach to working with patients who are using or considering using psychedelics in any context. The ongoing discussion of psychedelics in academic research and mainstream media, coupled with recent law enforcement deprioritization of psychedelics and compassionate use approvals for psychedelic-assisted therapy, make this model exceedingly timely. Given the prevalence of psychedelic use, the therapeutic potential of psychedelics, and the unique cultural and historical context in which psychedelics are placed, it (...) is important that mental health providers have an understanding of the unique motivations, experiences, and needs of people who use them. PHRI incorporates elements of harm reduction psychotherapy and psychedelic-assisted psychotherapy, and can be applied in both brief and ongoing psychotherapy interactions. PHRI represents a shift away from assessment limited to untoward outcomes of psychedelic use and abstinence-based addiction treatment paradigms and toward a stance of compassionate, destigmatizing acceptance of patients' choices. Considerations for assessment, preparation, and working with difficult experiences are presented. (shrink)

Eines der weitgehend unbestellten Felder der Geschichtswissenschaften stellt die reiche Furstenspiegelliteratur des Alten Reiches dar.

Corporate carbon footprint data has become ubiquitous. This data is also highly promissory. But as this paper argues, such data fails both consumers and citizens. The governance of climate change seemingly requires a strong foundation of data on emission sources. Economists approach climate change as a market failure, where the optimisation of the atmosphere is to be evidence based and data driven. Citizens or consumers, state or private agents of control, all require deep access to information to judge emission realities. (...) Whether we are interested in state-led or in neoliberal ‘solutions’ for either democratic participatory decision-making or for preventing market failure, companies’ emissions need to be known. This paper draws on 20 months of ethnographic fieldwork in a Fortune 50 company’s environmental accounting unit to show how carbon reporting interferes with information symmetry requirements, which further troubles possibilities for contesting data. A material-semiotic analysis of the data practices and infrastructures employed in the context of corporate emissions disclosure details the situated political economies of data labour along the data processing chain. The explicit consideration of how information asymmetries are socially and computationally shaped, how contexts are shifted and how data is systematically straightened out informs a reflexive engagement with Big Data. The paper argues that attempts to automatise environmental accounting’s veracity management by means of computing metadata or to ensure that data quality meets requirements through third-party control are not satisfactory. The crossover of Big Data with corporate environmental governance does not promise to trouble the political economy that hitherto sustained unsustainability. (shrink)

The purpose of this paper is to give an explication of the concept of health which does not rely on the concept of disease. The explication is informed by a view of the human individual as an acting subject and it therefore places the abilities of agents in the centre. Abilities may be qualified in different ways. The qualification essential for understanding the dimension of health and illness relates abilities to environmental circumstances and high-ranking projects in the life plan. For (...) this purpose generalized adaptedness is introduced as the overarching construction. The dimension of health and illness is characterized in terms of the adequacy of the repertoire for generalized adaptedness. Some immediate consequences concerning the notion of care are noted. (shrink)

There are no egalitarians in a pandemic. The scale of the challenge for health systems and public policy means that there is an ineluctable need to prioritize the needs of the many. It is impossible to treat all citizens equally, and a failure to carefully consider the consequences of actions could lead to massive preventable loss of life. In a pandemic there is a strong ethical need to consider how to do most good overall. Utilitarianism is an influential moral theory (...) that states that the right action is the action that is expected to produce the greatest good. It offers clear operationalizable principles. In this paper we provide a summary of how utilitarianism could inform two challenging questions that have been important in the early phase of the pandemic: (a) Triage: which patients should receive access to a ventilator if there is overwhelming demand outstripping supply? (b) Lockdown: how should countries decide when to implement stringent social restrictions, balancing preventing deaths from COVID‐19 with causing deaths and reductions in well‐being from other causes? Our aim is not to argue that utilitarianism is the only relevant ethical theory, or in favour of a purely utilitarian approach. However, clearly considering which options will do the most good overall will help societies identify and consider the necessary cost of other values. Societies may choose either to embrace or not to embrace the utilitarian course, but with a clear understanding of the values involved and the price they are willing to pay. (shrink)

This research project assesses the extent to which religion influences standards and behaviour in business, by comparing Islamic banking to co-operative banking as carried out by both Christians and Muslims. The study argues that Islamic banks are particu.

Fred Feldman has argued that consequentialists can answer the well-known by replacing the utilitarian axiology with one that makes the value of receiving pleasures and pains depend on how deserved it is. It is shown that this proposal is open to three interpretations: the Fit-idea, which operates with the degree of fit between what recipients get and what they deserve; the Merit-idea, which operates with the magnitude of the recipients' desert or merit; and the Fit-Merit idea which is a combination (...) of and. It is argued that none of these ideas will do, among other things because they fail to take into account the fact that justice involves inter-personal comparisons. (shrink)

Unfit for the Future argues that the future of our species depends on radical enhancement of the moral aspects of our nature. Population growth and technological advances are threatening to undermine the conditions of worthwhile life on earth forever. We need to modify the biological bases of human motivation to deal with this challenge.

In the preface to the second edition of his deservedly popular Practical Ethics, Peter Singer notes that one of the ‘two significant changes” of his ‘underlying ethical views” consists in dropping the tentative suggestion that ‘one might try to combine both the “total” and the “prior existence” versions of utilitarianism, applying the former to sentient beings who are not self-conscious and the latter to those who are”. On the total view our aim is ‘to increase the total amount of pleasure (...) ” regardless of ‘whether this is done by increasing the pleasure of existing beings, or increasing the number of beings who exist”, whereas on the prior existence view we ‘count only beings who already exist, prior to the decision we are taking, or at least will exist independently of that decision”. Instead he proposes ‘that preference utilitarianism draws a sufficiently sharp distinction between these two categories of being to enable us to apply one version of utilitarianism to all sentient beings”. (shrink)

Page's manifesto makes a case for localist representations in neural networks, one of the advantages being ease of interpretation. However, even localist networks can be hard to interpret, especially when at some hidden layer of the network distributed representations are employed, as is often the case. Hidden Markov models can be used to provide useful interpretable representations.

Yarkoni's analysis clearly articulates a number of concerns limiting the generalizability and explanatory power of psychological findings, many of which are compounded in infancy research. ManyBabies addresses these concerns via a radically collaborative, large-scale and open approach to research that is grounded in theory-building, committed to diversification, and focused on understanding sources of variation.

Today talk of rights is very much in vogue both in philosophical and popular ethics; so much so that it is common to find even philosophers unabashedly going straight to discussing what rights we have without touching on what their foundation might be. This is so in spite of there being a time-honoured tradition of scepticism about rights, conceived as ‘natural’ ones, going back at least to Jeremy Bentham. The present paper is intended as a contribution to this sceptical tradition (...) for I shall try to prove that there are no natural rights or that nobody is the holder of any such right. (shrink)

In the paper I investigate aspects of adverbial modification as an operation applying an adverb or adverbial phrase to a predicate and thereby creating a new predicate. The logic of adverbial modification, on this view, belongs to the logic of predicate modifiers. The theory I present is intended to cover not only adverbial modification but also attributive modification, but problems concerning the latter will not be given any special attention.

A fundamental ingredient in Kierkegaard's conception of the self is the idea that ?the self is a relation which relates itself to its own self?. Kierkegaard makes much of this, and understanding the idea furnishes the reader with a key to the interpretation of central themes in his writings. It can also inform and enrich more modern versions of the same idea. For my own part I have found in Kierkegaard's conception a source of insights concerning a notion of the (...) self that is articulated in action?theoretical terms. In this paper I shall first delineate this notion, without references to Kierkegaard; and then, when the notion has been introduced, in outline, I shall bring in some of Kierkegaard's ideas in The Sickness unto Death (SuD). I hope thereby to illustrate one way in which I think Kierkegaard can be seen as a contributor to a field in development, namely the study of the self. (shrink)

In Confrontations with the Reaper Fred Feldman puts forward puts forward an ethical theory called ‘justicized act utilitarianism’, JAU, according to which an act is morally right if and only if it maximizes universal justice level, i.e., brings it about that as many as possible get what they deserve. It is here argued that JAU is exposed to objections under the force of which it either loses its special emphasis on justice or its utilitarian character. It is also contended that, (...) contrary to what Feldman suggests, JAU does not deal more plausibly with procreation and abortion than do more familiar forms of utilitarianism. Rather, it deals less plausibly at least with abortion, due to difficulties in the concept of desert. (shrink)

The thesis of the article is that processes of structural political change can be adequately understood only on the basis of a multi-dimensional concept of political legitimacy. It is argued that the most prominent account of the idea, namely Max Weber's typology of legitimate authority, is misleading because of both its incompleteness and its incoherence (II). Drawing on David Beetham, we instead propose to analytically differentiate between three universal, genetically linked dimensions of legitimacy: (1) a basically pragmatic one, (2) a (...) theoretically re flexive, and (3) a performatively expressive dimension (III). By means of this scheme it becomes possible to capture fundamental, regularly violent processes of legitimation, as well as historically different forms of legitimacy. Empirically, the usefulness of our proposal shall be shown by sketching, on the one hand, the formation of “early states”, and the emergence of modern revolutions on the other (IV). (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)

In this paper I investigate adverbial modication as an operation ap- plying an adverb or adverbial phrase to a predicate and thereby creating a new predicate. To this end I dene languages determined by a set P red of simple predicates, a system Mod of predicate modiers, and a class X of individual constants. If L is such a language, it employs the symbols that determine it and, in addition, the following symbols: ; f; \; 0 ; 8; individual variables; (...) and punctuation symbols. (shrink)

In this paper I investigate deontic detachment in a new system of deontic logic called DL. DL contains standard deontic logic.

We respond to a number of objections raised by John Harris in this journal to our argument that we should pursue genetic and other biological means of morally enhancing human beings (moral bioenhancement). We claim that human beings now have at their disposal means of wiping out life on Earth and that traditional methods of moral education are probably insufficient to achieve the moral enhancement required to ensure that this will not happen. Hence, we argue, moral bioenhancement should be sought (...) and applied. We argue that cognitive enhancement and technological progress raise acute problems because it is easier to harm than to benefit. We address objections to this argument. We also respond to objections that moral bioenhancement: (1) interferes with freedom; (2) cannot be made to target immoral dispositions precisely; (3) is redundant, since cognitive enhancement by itself suffices. (shrink)

We examine the philosophical and ethical issues associated with conjoined twins and their surgical separation. In cases in which there is an extensive sharing of organs, but nevertheless two distinguishable functioning brains, there are a number of philosophical and ethical challenges. This is because such conjoined twins: 1. give rise to puzzles concerning our identity, about whether we are identical to something psychological or biological;2. force us to decide whether what matters from an ethical point of view is the biological (...) life of our organisms or the existence of our consciousness or mind; 3. raise questions concerning when, if ever, it is morally acceptable to sacrifice one of us to save another;4. force us to reflect on the conditions for ownership of organs and the justification of removal of organs for transplantation which causes the death of the donor; 5. raise questions about who should take decisions about life-risking treatments when this cannot be decided by patients themselves.We examine and suggest answers to these questions. (shrink)

Building on the strengths of the highly successful first edition, the extensively updated _Blackwell Guide to Ethical Theory_ presents a complete state-of-the-art survey, written by an international team of leading moral philosophers. __ A new edition of this successful and highly regarded _Guide_, now reorganized and updated with the addition of significant new material Includes 21 essays written by an international team of leading philosophers Extensive, substantive essays develop the main arguments of all the leading viewpoints in ethical theory Essays (...) new to this edition cover evolution and ethics, capability ethics, virtues and consequences, and the implausibility of virtue ethics. (shrink)

In its basic sense, the term "human" is a term of biological classification: an individual is human just in case it is a member of the species Homo sapiens . Its opposite is "nonhuman": nonhuman animals being animals that belong to other species than H. sapiens . In another sense of human, its opposite is "inhuman," that is cruel and heartless (cf. "humane" and "inhumane"); being human in this sense is having morally good qualities. This paper argues that biomedical research (...) and therapy should make humans in the biological sense more human in the moral sense, even if they cease to be human in the biological sense. This serves valuable biomedical ends like the promotion of health and well-being, for if humans do not become more moral, civilization is threatened. It is unimportant that humans remain biologically human, since they do not have moral value in virtue of belonging to H. sapiens. (shrink)

We have a duty to try to develop and apply safe and cost-effective means to increase the probability that we shall do what we morally ought to do. It is here argued that this includes biomedical means of moral enhancement, that is, pharmaceutical, neurological or genetic means of strengthening the central moral drives of altruism and a sense of justice. Such a strengthening of moral motivation is likely to be necessary today because common-sense morality having its evolutionary origin in small-scale (...) societies with primitive technology will become much more demanding if it is revised to serve the needs of contemporary globalized societies with an advanced technology capable of affecting conditions of life world-wide for centuries to come. (shrink)

The Retreat of Reason brings back to philosophy the ambition of offering a broad vision of the human condition. One of the main original aims of philosophy was to give people guidance about how to live their lives. Ingmar Persson resumes this practical project, which has been largely neglected in contemporary philosophy, but his conclusions are very different from those of the ancient Greeks. They typically argued that a life led in accordance with reason, a rational life, would also (...) be the happiest or most fulfilling. By exploring the irrationality of our attitudes to time, identity, and responsibility, Persson shows that the aim of living rationally conflicts not only with the aim of leading the most fulfilling life, but also with the moral aim of promoting the maximization and just distribution of fulfilment for all. The Retreat of Reason challenges some of our most fundamental ideas about ourselves. (shrink)

This is a reply to Jesse Prinz and Paul Bloom’s skepticism about the moral importance of empathy. It concedes that empathy is spontaneously biased to individuals who are spatio-temporally close, as well as discriminatory in other ways, and incapable of accommodating large numbers of individuals. But it is argued that we could partly correct these shortcomings of empathy by a guidance of reason because empathy for others consists in imagining what they feel, and, importantly, such acts of imagination can be (...) voluntary – and, thus, under the influence of reflection – as well as automatic. Since empathizing with others motivates concern for their welfare, a reflectively justified empathy will lead to a likewise justified altruistic concern. In addition, we argue that such concern supports another central moral attitude, namely a sense of justice or fairness. (shrink)

In his challenging paper,1 Vojin Rakic argues against our claim that ‘there are strong reasons to believe’ that moral bioenhancement should be obligatory or compulsory if it can be made safe and effective.2 Rakic starts by criticising an argument that we employed against John Harris.3 ,4 In this argument we maintain, among other things, that moral bioenhancement cannot be wholly effective if our will is free in what is called an ‘indeterministic’ or ‘contra-causal sense’; that is, if our choices are (...) not fully determined by our biology and environmental circumstances. Rakic contends that we ‘do not take into account the possibility that we can have an entirely free will that does not limit the effectiveness of moral bio-enhancement’. We can use ‘our freedom to decide to be morally bio-enhanced’.In reply, we would like to insist that if our freedom is freedom in this indeterministic sense, we cannot use this freedom to decide to subject ourselves to effective moral bioenhancement, since this effectiveness presupposes that our will is fully determined by biological causes that this enhancement influences. If certain sub-atomic processes are indeterministic, probabilistic, we cannot make them deterministic. We cannot change the laws …. (shrink)