David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Bioethics 25 (2):102-111 (2011)
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
|Keywords||cognitive enhancement moral enhancement freedom God|
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Citations of this work BETA
Robert Sparrow (2014). Egalitarianism and Moral Bioenhancement. American Journal of Bioethics 14 (4):20-28.
D. DeGrazia (2014). Moral Enhancement, Freedom, and What We (Should) Value in Moral Behaviour. Journal of Medical Ethics 40 (6):361-368.
V. Raki (2014). Voluntary Moral Enhancement and the Survival-at-Any-Cost Bias. Journal of Medical Ethics 40 (4):246-250.
Farah Focquaert & Maartje Schermer (2015). Moral Enhancement: Do Means Matter Morally? Neuroethics 8 (2):139-151.
John Harris (2012). What It's Like to Be Good. Cambridge Quarterly of Healthcare Ethics 21 (03):293-305.
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