There has been a time in my teaching career that I used to cite in my introductory classes ‘Moral Philosophy’ from Erica Jong's Fear of Flying . The situation leading up to the quote is that the main character, Isadora, is asked a sexual favour by her brother in law, Pierre. Her answer and the subsequent dialogue read then as follows: ‘I can't’ , I said. ‘Come on,’ Pierre said, ‘I'll teach you.’ ‘I didn't mean that … I meant that (...) I can't; morally , I can…’. (shrink)

[Masaryk and Korsgaard on God and Moral Obligation: Toward a Moral Argument for the Existence of God].

Romans 7: 14 if. has traditionally been one of the most frequently discussed passages in the whole of the Pauline Corpus. Nevertheless, this pericope has attracted attention more because it is consistently regarded as a crucial part of Paul's theology, than because of its intrinsic exegetical problems. The main issue is whether the ‘split personality’ and the weakness of will should be regarded as essential to the life of the believing Christian; or, rather, as characteristic for those who are not (...) ‘in Christ’ and therefore beyond the power of his Spirit. For the systematic theologian, the question of whether the first person singular in these verses should be understood in an autobiographical sense is a subordinate one. However this particular question is answered, we are still confronted by the main issue. (shrink)

The article deals with the classical idea that God's will is the foundation of moral obligation. The particular theory should be understood as a theory of a certain moral practice. Therefore, its 'Sitz im Leben' is first invoked by means of an episode of Walter Scott's The Heart of Midlothian. Then a strong version of the theory is stated and defended against a couple of current and classical objections. A successful defense would give rational support to the theory, but it (...) would not qualify the theory as the best in the field. That depends on the quality of its rivals. One of those, Christine Korsgaard's recent impressive Kantian reflective endorsement view is discussed. The conclusion is that it does not provide stronger grounds for the reality and inescapability of moral obligations than the divine command theory. (shrink)

According to the traditional conception of morality one's feeling of guilt is appropriate if and only if one has culpably done wrong. The feeling must involve this propositional content. In recent literature, however, two opposite developments can be discerned. First there is a tendency to expand the range of things one can appropriately feel guilty about. So, for example, it is argued that there is nothing wrong in feeling guilt about actions done involuntarily, or done by others, or about thoughts (...) which just happen to the subject of the feeling . This position is criticized on the ground that guilt is a painful emotion and should therefore be suffered only if it is deserved. On the other hand, there are also arguments in the literature to the effect that agent regret should be substituted for guilt , and that the range of appropriate guilt feelings should be limited . The main objection to Williams's proposal is that it would mean an impoverishment of the moral world: guilt feeling implies, as agent regret does not, the recognition that one could and should have acted otherwise. As to Gibbard's position, it is demonstrated that it is based on a disputable metaethics. In addition to that, it is argued that Gibbard's view of guilt feeling as an adaptive syndrome is untenable. (shrink)

This is the first book that pays systematic attention to ontological issues impinging on this question.

What I set out to do is to cast some doubt on the thesis that, in Bernard Williams's words, any appeal to God in morality “either adds nothing at all, or it adds the wrong sort of thing”. A first conclusion is that a morality of real, inescapable and (sometimes) for the agent costly obligations, while being at home in a theistic metaphysic, does not sit easily with metaphysical, atheistic naturalism. The second conclusion is that Christine Korsgaard's impressive ethical project (...) which is neutral towards theism and atheism fails in giving a satisfying account of such obligations. My final claim is that a theistic account in terms of a strong divine command theory might succeed where non- and atheistic accounts seem to founder. (shrink)

In the first part of the paper an argument is developed to the effect that (1) there is no moral ground for individual persons to feel responsible for or guilty about crimes of their group to which they have in no way contributed; and (2) since there is no irreducibly collective responsibility nor guilt at any time, there is no question of them persisting over time. In the second part it is argued that there is nevertheless sufficient reason for innocent (...) individual members of a group (that persists over time) to take on responsibility and guilt for the evil other (earlier) members have committed. The reason depends on the acceptability of a particular psychological theory of personal identity. (shrink)

In a Dutch weekly it was recently stated that man's moral powers are overestimated in the christian faith. The proponent of this belief, the Dutch–American philologist and philosopher Staal seems to me to be closer to the truth of this matter than his distinguished German colleague Nietzsche. The latter used to fascinate me as a young student with his devastating criticisms of christian culture and the christian view of life. According to Nietzsche, the christian religion has not too high, but (...) rather too low a view of mankind: it wanted man to be ugly and evil; in this way it has succeeded in making man so. The insignificance, ugliness and sinfulness of man is the outcome of a self-fulfilling prophecy. Someone who is being told again and again how insignificant, bad and sinful he is, will end up believing it and behave accordingly. A not implausible theory, I thought at that time. However, as I see the matter now, I would support Staal rather than Nietzsche . The christian faith has an optimistic view of man. Does it overestimate him? Does it attribute imaginary moral powers to him? Does it demand the morally impossible? A positive answer to these questions is not unreasonable if one does not want to go beyond a secular, evolutionist or sociobiological under-standing of man and does not take into consideration the affirmations of the Church. (shrink)

There has been a time in my teaching career that I used to cite in my introductory classes ‘Moral Philosophy’ from Erica Jong's Fear of Flying . The situation leading up to the quote is that the main character, Isadora, is asked a sexual favour by her brother in law, Pierre. Her answer and the subsequent dialogue read then as follows: ‘I can't’ , I said. ‘Come on,’ Pierre said, ‘I'll teach you.’ ‘I didn't mean that … I meant that (...) I can't; morally , I can…’. (shrink)

Background and aim With the increasing interest in lifestyle, health and consequences of unhealthy lifestyles for the healthcare system, a new kind of solidarity is gaining importance: lifestyle solidarity. While it might not seem fair to let other people pay for the costs arising from an unhealthy lifestyle, it does not seem fair either to punish people for their lifestyle. However, it is not clear how solidarity is assessed by people, when considering disease risks or lifestyle risks. The aim of (...) this study was to investigate the degree of solidarity with lifestyle as well as with other factors that are related to health outcomes—for example, old age—and the relation between this degree of solidarity and various characteristics. Methods This cross-sectional study is part of the Dutch longitudinal SMILE study. Data on the degree of solidarity with different lifestyles and old age, and the relation between the degree of solidarity and various demographic and other variables were obtained in a questionnaire survey. Results Solidarity with smokers and overweight people was moderate, as was solidarity with older people. Respondents were ambivalent about athletes. Respondents who were younger, male and highly educated, and those with a healthy lifestyle, a small social network, high quality of life and an internal locus of control, showed low solidarity. Conclusions Solidarity with an unhealthy lifestyle and old age is moderate and the degree of solidarity varies among the different subgroups. (shrink)

Suppose “chicken” eggs could be produced by quasi‐chickens—genetically engineered humps of living chicken‐flesh that do nothing but lay eggs. Would there be anything amiss with that? Animal ethicists invoke the notion of animal integrity in order to give intellectual content to the intuition that there would be. On inspection, ‘integrity’ isn't everything its proponents want it to be. Yet there's enough in it to make reasoned argument possible.

Much has been said about the need for improving the current definitions of scientific authorship, but an aspect that is often overlooked is how to formulate and communicate these definitions to ensure that they are comprehensible and useful for researchers, notably researchers active in international research consortia. In light of a rapid increase in international collaborations within natural sciences, this article uses authorship of this branch of sciences as an example and provides suggestions to improve the comprehensibility of the definitions (...) of authorship in natural sciences. It assesses whether the definition of authorship provided by the European Code of Conduct for Research Integrity can deal with current issues and problems of scientific authorship. Notably, problems that are experienced in project groups with researchers coming from multiple countries. Using theories developed by Jürgen Habermas and Robert Merton, a normative framework is developed to articulate ethical authorship in natural sciences. Accordingly, enriching the current definition of authorship with normative elements and using discipline-specific metaphors to communicate them are introduced as possible ways of improving the comprehensibility of the definition of authorship in international environments. Finally, this article provides a proposal to be considered in the future revisions of the European Code of Conduct for Research Integrity. (shrink)

Much has been said about the need for improving the current definitions of scientific authorship, but an aspect that is often overlooked is how to formulate and communicate these definitions to ensure that they are comprehensible and useful for researchers, notably researchers active in international research consortia. In light of a rapid increase in international collaborations within natural sciences, this article uses authorship of this branch of sciences as an example and provides suggestions to improve the comprehensibility of the definitions (...) of authorship in natural sciences. It assesses whether the definition of authorship provided by the European Code of Conduct for Research Integrity can deal with current issues and problems of scientific authorship. Notably, problems that are experienced in project groups with researchers coming from multiple countries. Using theories developed by Jürgen Habermas and Robert Merton, a normative framework is developed to articulate ethical authorship in natural sciences. Accordingly, enriching the current definition of authorship with normative elements and using discipline-specific metaphors to communicate them are introduced as possible ways of improving the comprehensibility of the definition of authorship in international environments. Finally, this article provides a proposal to be considered in the future revisions of the European Code of Conduct for Research Integrity. (shrink)

BackgroundReducing the number of animals used in experiments has become a priority for the governments of many countries. For these reductions to occur, animal-free alternatives must be made more available and, crucially, must be embraced by researchers.MethodsWe conducted an international online survey for academics in the field of animal science (N = 367) to explore researchers’ attitudes towards the implementation of animal-free innovations. Through this survey, we address three key questions. The first question is whether scientists who use animals in (...) their research consider governmental goals for animal-free innovations achievable and whether they would support such goals. Secondly, responders were asked to rank the importance of ten roadblocks that could hamper the implementation of animal-free innovations. Finally, responders were asked whether they would migrate (either themselves or their research) if increased animal research regulations in their country of residence restricted their research.ResultsWhile nearly half (40%) of the responders support governmental goals, the majority (71%) of researchers did not consider such goals achievable in their field within the near future. In terms of roadblocks for implementation of animal-free methods, ~ 80% of the responders considered ‘reliability’ as important, making it the most highly ranked roadblock. However, all other roadblocks were reported by most responders as somewhat important, suggesting that they must also be considered when addressing animal-free innovations. Importantly, a majority reported that they would consider migration to another country in response to a restrictive animal research policy. Thus, governments must consider the risk of researchers migrating to other institutes, states or countries, leading to a ‘brain-drain’ if policies are too strict or suitable animal-free alternatives are not available.ConclusionOur findings suggest that development and implementation of animal-free innovations are hampered by multiple factors. We outline three pillars concerning education, governmental influence and data sharing, the implementation of which may help to overcome these roadblocks to animal-free innovations. (shrink)

Background Genuine uncertainty on superiority of one intervention over the other is called equipoise. Physician-investigators in randomized controlled trials need equipoise at least in studies with more than minimal risks. Ideally, this equipoise is also present in patient-participants. In pediatrics, data on equipoise are lacking. We hypothesize that 1) lack of equipoise at enrolment among parents may reduce recruitment; 2) lack of equipoise during participation may reduce retention in patients assigned to a less favoured treatment-strategy. Methods We compared preferences of (...) parents/patients at enrolment, documented by a questionnaire, with preferences developed during follow-up by an interview-study to investigate equipoise of child-participants and parents in the BeSt-for-Kids-study. This trial in new-onset Juvenile Idiopathic Arthritis-patients consists of three strategies. One strategy comprises initial treatment with a biological disease-modifying-antirheumatic-drug, currently not standard-of-care. Semi-structured interviews were conducted with 23 parents and 7 patients, median 11 months after enrolment. Results Initially most parents and children were not in equipoise. Parents/patients who refused participation, regularly declined due to specific preferences. Many participating families preferred the biological-first-strategy. They participated to have a chance for this initial treatment, and would even consider stopping trial-participation when not randomized for it. Their conviction of superiority of the biological-first strategy was based on knowledge from internet and close relations. According to four parents, the physician-investigator preferred the biological-first-strategy, but the majority stated that she had no preferred strategy. In phase 2, preferences tended to change to the treatment actually received. Conclusions Lack of equipoise during enrolment did not reduce study recruitment, mainly due to the fact that preferred treatment was only available within the study. Still, when developing a trial it is important to evaluate whether the physicians’ research question is in line with preferences of the patient-group. By exploring so-called ‘informed patient-group’-equipoise, successful recruitment may be enhanced and bias avoided. In our study, lack of equipoise during trial-participation did not reduce retention in those assigned to a less favoured option. We observed a change for preference towards treatment actually received, possibly explained by comparable outcomes in all three arms. (shrink)

Liberal political philosophy emphasizes the benefits of membership in a cultural group and, in the opinion of this challenging book, neglects its harmful, oppressive aspects. Andrew Kernohan argues that an oppressive culture perpetuates inegalitarian social meanings and false assumptions about who is entitled to what. Cultural pollution harms fundamental interests in self-respect and knowledge of the good and is diffuse, insidious, and unnoticed. This cultural pollution is analogous to environmental pollution, and though difficult to detect, is nonetheless just as real. (...) The book's conclusion is that a liberal state committed to the moral equality of persons must accept a strong role in reforming our cultural environment. (shrink)

Objectives: Efficient procedures for obtaining informed (proxy) consent may contribute to high influenza vaccination rates in nursing homes. Yet are such procedures justified? This study’s objective was to gain insight in informed consent policies in Dutch nursing homes; to assess how these may affect influenza vaccination rates and to answer the question whether deviating from standard informed consent procedures could be morally justified. Design: A survey among nursing home physicians. Setting & Participants: We sent a questionnaire to all (356) nursing (...) homes in the Netherlands, to be completed by one of the physicians. Results: We received 245 completed questionnaires. As 21 institutions appeared to be closed or merged into other institutions, the response was 73.1% (245/335). Of all respondents 81.9% reported a vaccination rate above 80%. Almost 50% reported a vaccination rate above 90%. Most respondents considered herd immunity to be an important consideration for institutional policy. Freedom of choice for residents was considered important by almost all. Nevertheless, 106 out of 245 respondents follow a tacit consent procedure, according to which vaccination will be administered unless the resident or her proxy refuses. These institutions show significantly higher vaccination rates (p < 0.03). Conclusions: In our discussion we focus on the question whether tacit consent procedures can be morally justifiable. Such procedures assume that vaccination is good for residents either as individuals or as a group. Even though this assumption may be true for most residents, there are good reasons for preferring express consent procedures. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Herman Daly’s Economics for a Full World: His Life and Ideas by Peter VictorJeroen Van Den Bergh (bio)Victor, Peter (2022). Herman Daly’s Economics for a Full World: His Life and Ideas. Routledge, Oxon UK and New York USA (ISBN: 978–0–367-55694-5).Herman Daly (1938–2022) spent a lifetime thinking about how to achieve a sustainable economy. In an inclusive biography, Canadian economist and environmental scientist Peter Victor discusses his ideas, critiques (...) and debates with others, while clarifying his motivations and struggles. Daly has greatly influenced others, as reflected by numerous prizes awarded to him. This influence is confirmed by original text boxes in the book that contain statements of many colleagues about his work and person, obtained through a questionnaire survey by the author.As a young man, Daly decided to study economics as he imagined it combined humanities and science. He was disappointed in it being less scientific than hoped, but his environmental concern motivated him to work on reestablishing the foundations of the field in environmental science and ethics. Daly is best known for his critique of economic growth and his alternative of the “steady-state economy.” He contributed, however, many other novel concepts and ideas during his lifetime, such as the ends-means spectrum, empty vs full world, uneconomic growth and optimal scale.Victor explains these ideas in a calm pace, showing a deep knowledge of Daly’s work. He, moreover, is able to connect it to ongoing sustainability research. He does all this in the course of thirteen chapters, covering Daly’s early life, education and career, his views on economics, his personal philosophy and the role of religion, his proposal for a steady-state economy, and his opinions on economic growth, population and migration, money and banking, and the perils of trade. [End Page 117]Ultimate endsMany consider Herman Daly to be a heterodox and even heretic economist. He associates himself with ecological economics, the field he co-founded. But while some of his ideas seem radical, many of his core proposals do not deviate substantially from mainstream economics. For instance, his “ultimate ends” concept is perfectly consistent with the broad notion of “welfare” in standard economics. In line with this, many welfare economists—such as Samuelson (1961), Mishan (1967), Hirsch (1976), Sen (1976), Scitovsky (1976) and Frank (1985)—have expressed themselves as critical of GDP (gross domestic product) dominance and growthmania (van den Bergh 2009). In fact, neoclassical economics is not married to economic growth—this is more the empirical side of macroeconomics. While Daly recognizes these subtleties, some of his followers do not.Daly sees his Protestant religion as delivering the ultimate ends, but Victor notes that this has not led to concrete suggestions. Ultimate ends based in Christian religion may be motivated by the promise of eternal (after)life, which in effect means gratifying selfish preferences. Instead, a humanistic perspective—which Daly also seems to embrace—would stress solidarity with future generations and a bioethical view of solidarity with other species. These distinct viewpoints, combined with diversity of human preferences and experiences, suggest that it will be difficult if not impossible for democratic societies to agree upon ultimate means.The Index of Sustainable Economic Welfare (ISEW), a kind of greened or sustainable GDP metric, is Daly’s most concrete elaboration of ultimate means (Daly and Cobb 1989). For many OECD (Organization for Economic Cooperation and Development) countries, it indicates a stabilization of welfare, despite continued GDP growth (Lawn 2003; Posner and Costanza 2011). As clarified by Victor, The ISEW remains close to GDP, produces a monetary measure, has a simple and transparent calculation method, and received considerably attention from theoretical and empirical angles. In view of this, it may well represent the best candidate for a beyond-GDP metric that can replace the GDP. What urgently fails is an effective institutional procedure to achieve its widespread adoption (van den Bergh 2022).Religion, evolution and biodiversityDaly’s religious standpoint make him skeptical of the modern scientific worldview which regards the world to be governed by materialism and evolution, with no role for a higher purpose or an ultimate end. This led him... (shrink)

Vladimir Solov'ev (1853-1900- is regarded as the most original and systematic of the Russian philosophers in the 19th century. He has once again become the subject of international scholarly attention both in Slavic countries and the West. This volume contains selected papers presented at the international conference on Vladimir Solov'ev held at Nijmegen University, the Netherlands, in September 1998. The scope of this conference was wide-ranging, dealing with theological, metaphysical, philosophical and historical themes. Though Solov'ev's broad intellectual activity defies any (...) strict attempt at categorisation, the editors have classified its major themes under the dual characteristic of reconciliation and polemics. Solov'ev was passionately committed to the reconciliation of all beings under the idea of all-unity, which he attemted to achieve by engaging in uncompromising polemics with his contemporaries, The thirty contributors to this volume are specialists from Russia, Ukraine, Bulgaria, Western Europe and the United States. The volume makes a significant contribution to the intellectual reassesment of Vladimir Solov'ev since the rediscovery of his philosophical heritage in his own homeland in the 1980s. (shrink)

Women often embody the central values and practices of their religious tradition. When they leave their community, women find a part of the “religious tapestry” remaining with them long after their disengagement. In this article, we draw from research in the UK and Finland to explore women’s efforts to unlearn parts of their former religious belonging. We draw on in total thirty-five interviews with women who disengaged from the Mormon Church, Jehovah’s Witnesses and Conservative Laestadianism. We conceptualize un/learning as a (...) multi-layered process consisting of both un-learning and re-learning. We explore women’s narratives about negotiating bodily limits, conduct and belonging, and understand these as suggesting experiences of a threefold un/learning: gendered, spatial-social and epistemic. We argue that examining gendered and embodied un/learning helps to understand women’s disengagement processes from minority Christian traditions in Western and Northern European secularized contexts such as the UK and Finland. (shrink)

As part of the search for relevant and contextual articulations of theology, this article provides an overview of a comprehensive research project that explored, described and analysed Christian motifs on Twitter. Based on the brief overview of the project, perspectives for the formulation of a Twitter theology are presented from a practical theological orientation. Two central markers are indicated and described as primary drivers of a Twitter theology: the first marker places its focus on the relationship, dynamics and functioning of (...) aspects of authority and normativity in facilitating a Twitter theology. The second marker puts particular emphasis on the value and significance of using aphoristic formulations in the elucidation of a comprehensible Twitter theology. The article presents important strategic perspectives on the practice of a Twitter theology, as well as the formulation of a relevant contextual theology. (shrink)