In this paper we discuss an objection to human cloning which appeals to the welfare of the child. This objection varies according to the sort of harm it is expected the clone will suffer. The three formulations of it that we will consider are: 1. Clones will be harmed by the fearful or prejudicial attitudes people may have about or towards them (H1); 2. Clones will be harmed by the demands and expectations of parents or genotype donors (H2); 3. Clones (...) will be harmed by their own awareness of their origins, for example the knowledge that the genetic donor is a stranger (H3). We will show why these three versions of the child welfare objection do not necessarily supply compelling reasons to ban human reproductive cloning. The claim that we will develop and defend in the course of our discussion is that even if it is the case that a cloned child will suffer harms of the type H1-H3, it is none the less permissible to conceive by cloning so long as these cloning-induced welfare deficits are not such as to blight the existence of the resultant child, whoever this may be. (shrink)

Has the time come to put to bed the concept of a harm threshold when discussing the ethics of reproductive decision making and the legal limits that should be placed upon it? In this commentary, we defend the claim that there exist good moral reasons, despite the conclusions of the non-identity problem, based on the interests of those we might create, to refrain from bringing to birth individuals whose lives are often described in the philosophical literature as ‘less than worth (...) living’. (shrink)

Studies of reasoning have often invoked a distinction between a natural or ordinary consideration of the premises, in which they are interpreted, and even distorted, in the light of empirical knowledge, and an analytic or logical consideration of the premises, in which they are analysed in a literal fashion for their logical implications. Two or three years of schooling have been seen as critical for the spontaneous use of analytic reasoning. In two experiments, however, 4-year-olds who were given brief instructions (...) that prompted use of an analytic approach continued to adopt this approach one week later. Thus, when given syllogistic problems in which the major premise was incongruent with their empirical knowledge (e.g. "All snow is black"), instructed children reasoned more accurately from that premise both immediately and a week later as compared to children given only a basic introduction. A third experiment showed that instructions also improved 4-year-olds' performance on hard-to-imagine, abstract material (e.g."All mib is white"). Similarities between the effects of brief instruction and of schooling are discussed. (shrink)

The report from the Organ Donation Taskforce looking at the potential impact of an opt-out system for deceased donor organ donation in the UK, published in November 2008, is probably the most comprehensive and systematic inquiry to date into the issues and considerations which might affect the availability of deceased donor organs for clinical transplantation. By the end of a thorough and transparent process, a clear consensus was reached. The taskforce rejected the idea of an opt-out system. In this article (...) we acknowledge the life saving potential of organ transplants and seek to highlight the difficulties that arise when the issue of organ shortage competes with concerns over choice and authorisation in the context of deceased donor organ donation. (shrink)

Against Mitchell et al.'s assertions, we argue that (1) the concordance between learning and awareness does not support any particular learning theory, (2) their propositional approach is at odds with examples of learned behaviours that contradict beliefs about causation, and (3) the relative virtues of the two approaches in terms of parsimony is more ambiguous than Mitchell et al. suggest.

Our chromosomes are full of the dead relics of genes. DNA analysis is beginning to unravel the origin and fate of these pseudogenes, and the influence that they may have on genome organization and evolution.

“What is the structure of thought?” is as central a question as any in cognitive science. A classic answer to this question has appealed to a Language of Thought (LoT). We point to emerging research from disparate branches of the field that supports the LoT hypothesis, but also uncovers diversity in LoTs across cognitive systems, stages of development, and species. Our letter formulates open research questions for cognitive science concerning the varieties of rules and representations that underwrite various LoT-based systems (...) and how these variations can help researchers taxonomize cognitive systems. (shrink)

Provides an accessible account of the changing world of archaeological theory. It charts the emergence of the new emphasis on relations as well as engaging with current theoretical trends and the thinkers archaeologists regularly employ. This book will be an essential guide to cutting-edge theory for students and for professionals wishing to reacquaint themselves with this field. Oliver J.T. Harris is lecturer in archaeology in the School of Archaeology & Ancient History, University of Leicester. Craig N. Cipolla is lecturer (...) in historical archaeology in the School of Archaeology & Ancient History, University of Leicester"--Provided by publisher. (shrink)

Increasingly, the role of health research in improving the discrepancies in health outcomes between Indigenous and non-Indigenous populations in developed countries is being recognised. Along with this comes the recognition that health research must be conducted in a manner that is culturally appropriate and ethically sound. Two key documents have been produced in Australia, known as The Road Map and The Guidelines, to provide theoretical and philosophical direction to the ethics of Indigenous health research. These documents identify research themes considered (...) critical to improving the health of the nation’s Indigenous peoples. They also provide values that, from an Indigenous perspective, are foundational to an ethical research process. This paper examines these research themes and values within the context of a current longitudinal birth cohort study of Indigenous infants and children in south-west Sydney: the Gudaga Study. Considerable time and effort have been invested in being true to the values stated in these documents: reciprocity; respect; equality; responsibility; survival and protection; and spirit and integrity. We have learnt that it is vital to be true to these values when conducting Indigenous health research—to quite literally “walk the talk”. (shrink)

BackgroundThe evolution of the female orgasm in humans and its role in romantic relationships is poorly understood. Whereas the male orgasm is inherently linked to reproduction, the female orgasm is not linked to obvious reproductive or survival benefits. It also occurs less consistently during penetrative sex than does the male orgasm. Mate-choice hypotheses posit that the wide variation in female orgasm frequency reflects a discriminatory mechanism designed to select high-quality mates.ObjectiveWe aimed to determine whether women report that their orgasm frequency (...) varies between partners, whether this variation reflects mates' personal characteristics, and whether this variation reflects own and partner sexual behaviour during intercourse.DesignWe collected survey data from 103 women who rated the extent to which their orgasm frequency varied between partners, the characteristics of previous sexual partners who induced high-orgasm frequency and those who induced low-orgasm frequency,... (shrink)

Proceedings from the ninth conference of the European Network of Buddhist-Chriatian Studies (ENBCS) held at Liverpool Hope University, England, in 2011.

The neural correlates of rapid eye movements (REMs) in sleep are extraordinarily robust; including REM-locked activation in the retrosplenial cortex, the supplementary eye field and areas overlapping cholinergic basal nucleus. The phenomenology of REMs speaks to the notion that perceptual experience in both sleep and wakefulness is a constructive process – in which we generate predictions of sensory inputs and then test those predictions through actively sampling the sensorium with eye movements. On this view, REMs during sleep may index an (...) internalized active sampling or ‘scanning’ of self-generated visual constructs that are not constrained by visual input. If this view is correct, it renders REMs an ideal probe to study consciousness as “an exclusively internal affair” (Metzinger 2009). In other words, REMs offer a probe of active inference – in the sense of predictive coding – when the brain is isolated from the sensorium in virtue of the natural blockade of sensory input during REM sleep. REMs are temporally precise events that enable powerful inferences based on timeseries analyses. As a natural, task-free probe, [REMs] could be used in non-compliant subjects, including infants and animals. In short, REM constitutes a promising probe to study the ontogenetic and phylogenetic development of consciousness and perhaps its abnormal development in schizophrenia and autism, which have been considered in terms of aberrant predictive coding. (shrink)

This book celebrates the work of Patricia Werhane, an iconic figure in business ethics. This festschrift is a collection of articles that build on Werhane’s contributions to business ethics in such areas as Employee Rights, the Legacy of Adam Smith, Moral Imagination, Women in Business, the development of the field of business ethics, and her contributions to such fields as Health Care, Education, Teaching, and Philosophy. All papers are new contributions to the management literature written by well-known business ethicists, such (...) as Norman Bowie, Richard De George, Ronald Duska, Edwin Hartman, Michael Hoffman, Mollie Painter-Morland, Mark Schwartz, Andrew Wicks, and others. The volume is comprised of articles that reflect on Werhane’s work as well as build on it as a way to advance further research. At the end of the festschrift, Pat Werhane provides responses to each chapter. The first chapter of the book also includes the overview of Patricia Werhane’s work and her academic career. The book is written to appeal to management scholars and graduate students interested in the areas of Business Ethics, Modern Capitalism, and Human Rights. Patricia Werhane is one of the most distinguished figures in the field of business ethics. She was a founder of the field, she is one of its leading scholars, and she has had a profound impact on the world of business practice. Among her many accomplishments, Pat is known for her original work on moral imagination, she is an acclaimed authority on employee rights in the workplace, and she is one of the leading scholars on Adam Smith. Having been active in Academia for over 50 years, Werhane is a prolific author of over a hundred articles and book chapters, and the author or editor of twenty-seven books, including Adam Smith and his Legacy for Modern Capitalism, Moral Imagination and Management Decision-Making, and co-authored books Organization Ethics in Health Care, Alleviating Poverty Through Profitable Partnerships, Obstacles to Ethical Decision-Making, Corporate Responsibility: The American Experience, and Research Approaches to Business Ethics and Corporate Responsibility. (shrink)

“Values and Cultures” argues against cultural relativism (which denies objective values and holds that good and bad are relative to culture) and argues for cultural objectivism (which holds that cultures tend to share a common core of objective values). I begin by trying to make a plausible case for cultural relativism; then I point out problems with this view. I argue for three objective values that are widely shared across cultures. Consistency claims that we ought to be consistent in thought (...) and action; this includes things like consistency in beliefs, ends and means, living in harmony with our moral beliefs, evaluating similar cases similarly, and treating others only as we’re willing to be treated in the same situation (the golden rule). Knowledge claims that we need to be informed and that false beliefs are to be avoided. Imagination claims that we need a vivid and accurate awareness of what it would be like to be in the place of those affected by our actions. Further sections deal with our evolutionary origins, various metaethical justifications, religion and ethics, and my experience of teaching ethics in the United States and China. (shrink)

We use the case of red meat food safety to illustrate the need to problematize policy. Overtime, there have been numerous red meat scandals and scares. We show that the statutes and regulations that arose out of these events provided the industry with a means of demonstrating safety, facilitating large-scale trade, legitimizing conventional production, and limiting interference into its practices. They also created systemic fragility, as evidenced by many recent events, and hindered the development of an alternative, small-scale sector. Thus, (...) the accumulated rules help to structure the sector, create superficial resilience, and are used in place of an actual policy governing safety. We call for rigorous attention to not only food safety, but also the role and effect of agrifood statutes and regulations in general, and engagement in policy more broadly. (shrink)

Biomedical research is so important that there is a positive moral obligation to pursue it and to participate in itScience is under attack. In Europe, America, and Australasia in particular, scientists are objects of suspicion and are on the defensive.i“Frankenstein science”5–8 is a phrase never far from the lips of those who take exception to some aspect of science or indeed some supposed abuse by scientists. We should not, however, forget the powerful obligation there is to undertake, support, and participate (...) in scientific research, particularly biomedical research, and the powerful moral imperative that underpins these obligations. Now it is more imperative than ever to articulate and explain these obligations and to do so is the subject and the object of this paper.Let me present the question in its starkest form: is there a moral obligation to undertake, support and even to participate in serious scientific research? If there is, does that obligation require not only that beneficial research be undertaken but also that “we”, as individuals and “we” as societies be willing to support and even participate in research where necessary?Thus far the overwhelming answer given to this question has been “no”, and research has almost universally been treated with suspicion and even hostility by the vast majority of all those concerned with the ethics and regulation of research. The so called “precautionary approach”9 sums up this attitude, requiring dangers to be considered more likely and more serious than benefits, and assuming that no sane person would or should participate in research unless they had a pressing personal reason for so doing, or unless they were motivated by a totally impersonal altruism. International agreements and protocols—for example, the Declaration of Helsinki10 and the CIOMS Guidelines11—have been directed principally at …. (shrink)

The prospect of using genome technologies to modify the human germline has raised profound moral disagreement but also emphasizes the need for wide-ranging discussion and a well-informed policy response. The Hinxton Group brought together scientists, ethicists, policymakers, and journal editors for an international, interdisciplinary meeting on this subject. This consensus statement formulated by the group calls for support of genome editing research and the development of a scientific roadmap for safety and efficacy; recognizes the ethical challenges involved in clinical reproductive (...) applications of genome editing but, importantly, rejects the idea that human reproductive germline modification is necessarily morally unacceptable; and highlights the importance of meaningful engagement in discussions of genome editing and the development of regulation and oversight mechanisms to govern future uses of such technologies. (shrink)

My critics in this symposium illustrate one principle and three fallacies of disability studies. The principle, which we all share, is that all persons are equal and none are less equal than others. No disability, however slight, nor however severe, implies lesser moral, political or ethical status, worth or value. This is a version of the principle of equality. The three fallacies exhibited by some or all of my critics are the following: Choosing to repair damage or dysfunction or to (...) enhance function, implies either that the previous state is intolerable or that the person in that state is of lesser value or indicates that the individual in that state has a life that is not worthwhile or not thoroughly worth living. None of these implications hold. Exercising choice in reproduction with the aim of producing children who will be either less damaged or diseased, or more healthy, or who will have enhanced capacities, violates the principle or equality. It does not. Disability or impairment must be defined relative either to normalcy, “normal species functioning”, or “species typical functioning”. It is not necessarily so defined. (shrink)

_Formal Ethics_ is the study of formal ethical principles. The most important of these, perhaps even the most important principle of life, is the golden rule: "Treat others as you want to be treated". Although the golden rule enjoys support amongst different cultures and religions in the world, philosophers tend to neglect it. _Formal Ethics_ gives the rule the attention it deserves. Modelled on formal logic, _Formal Ethics_ was inspired by the ethical theories of Kant and Hare. It shows that (...) the basic formal principles of ethics, like the golden rule, are very similar to principles of logic, and gives a firm basis for our ethical thinking. As an introduction to moral rationality, _Formal Ethics_ also considers non-formal elements, and is applied to areas of practical concern such as racism and moral education. (shrink)

This paper discusses the role of consent in decision making generally and its role in end of life decisions in particular. It outlines a conception of autonomy which explains and justifies the role of consent in decision making and criticises some misapplications of the idea of consent, particular the role of fictitious or “proxy” consents.Where the inevitable outcome of a decision must be that a human individual will die and where that individual is a person who can consent, then that (...) decision is ethical if and only if the individual consents. In very rare and extreme cases such a decision will be ethical in the absence of consent where it would be massively cruel not to end life in order to prevent suffering which is in no other way preventable.Where, however, the human individual is not a person, as is the case with abortion, the death of infants like Mary , or in the very rare and extreme cases of those who have ceased to be persons like Tony Bland, such decisions are governed by the ethics of ending the lives of non-persons. (shrink)

Is there such a thing as a social conception of disability? Recently two writers in this journal have suggested not only that there is a coherent social conception of disability but that all non-social conceptions, or “medical models” of disability are fatally flawed. One serious and worrying dimension of their claims is that once the social dimensions of disability have been resolved no seriously “disabling” features remain. This paper examines and rejects conceptions of disability based on social factors but notes (...) that physical and mental conditions which disadvantage the individual have social dimensions. (shrink)

It is commonly accepted that the golden rule—most often formulated as "do unto others as you would have them do unto you"—is a unifying element between many diverse religious traditions, both Eastern and Western. Its influence also extends beyond such traditions, since many non-religious individuals hold up the golden rule as central to their lives. Yet, while it is extraordinarily important and widespread, the golden rule is often dismissed by scholars as a vague proverb that quickly leads to absurdities when (...) one attempts to formulate it in clear terms. In this book, Harry J. Gensler defends the golden rule and addresses all of the major philosophic objections, pointing out several common misunderstanding and misapplications. Gensler first discusses golden-rule reasoning and how to avoid the main pitfalls. He then relates the golden rule to world religions and history, and to areas like moral education, egoism, evolution, society, racism, business, and medicine. The book ends with a discussion of theoretical issues . Ethics and the Golden Rule offers two introductory chapters, the first is simpler and the second more technical; a reader may start with either or both. One can then read any combination of further chapters, in any order, depending on one’s interests; but Chapters 13 and 14 are technical and assume one has read Chapter 2. This is "a golden-rule book for everyone," accessible to a wide readership. (shrink)

Cadaver organs should be automatically availableThe shortage of donor organs and tissue for transplantation constitutes an acute emergency which demands radical rethinking of our policies and radical measures. While estimates vary and are difficult to arrive at there is no doubt that the donor organ shortage costs literally hundreds of thousands of lives every year. “In the world as a whole there are an estimated 700 000 patients on dialysis . . .. In India alone 100 000 new patients present (...) with kidney failure each year” . Almost “three million Americans suffer from congestive heart failure . . . deaths related to this condition are estimated at 250 000 each year . . . 27 000 patients die annually from liver disease . . .. In Western Europe as a whole 40 000 patients await a kidney but only . . . 10 000 kidneys”1 become available. Nobody knows how many people fail to make it onto the waiting lists and fail to register in the statistics. “As of 24th November 2002 in the United Kingdom 667 people have donated organs, 2055 people have received transplants, and 5615 people are still awaiting transplants.”2Conscious of the terrible and unnecessary tragedy that figures like these represent I have been advocating for more than 20 years now some radical measures to stem this appalling waste of human life. The measure which is the subject of Hamer and Rivlin’s paper 3 concerns the automatic availability of all cadaver organs—a measure, which I first advocated publicly in 1983.4THE AUTOMATIC AVAILABILITY OF DONOR ORGANSWe need to begin by being clear about just what it is I propose and why. At the moment in the United Kingdom we …. (shrink)

Harry Gensler engages the reader with the basics of logic through practical examples and important arguments in the history of philosophy and from contemporary philosophy.

Ethics introduces the issues and controversies of contemporary moral philosophy, and relates them to specific issues, such as racism, education and abortion. The book allows for a fair treatment of different views, and suggests the practical method for forming moral beliefs.