Appealing to reason rather than religious belief, this book is the most comprehensive case against the choice of abortion yet published. _The Ethics of Abortion_ critically evaluates all the major grounds for denying fetal personhood, including the views of those who defend not only abortion but also infanticide. It also provides several justifications for the conclusion that all human beings, including those in utero, should be respected as persons. This book also critiques the view that abortion is not wrong even (...) if the human fetus is a person. _The Ethics of Abortion_ examines hard cases for those who are prolife, such as abortion in cases of rape or in order to save the mother’s life, as well as hard cases for defenders of abortion, such as sex selection abortion and the rationale for being “personally opposed” but publically supportive of abortion. It concludes with a discussion of whether artificial wombs might end the abortion debate. Answering the arguments of defenders of abortion, this book provides reasoned justification for the view that all intentional abortions are morally wrong and that doctors and nurses who object to abortion should not be forced to act against their consciences. (shrink)

Scholars have offered various critiques of Alberto Giubilini and Francesca Minerva's controversial article, ‘After-birth abortion: Why should the baby live?’ My book The Ethics of Abortion: Women's Rights, Human Life, and the Question of Justice presents four such critiques. First, Giubilini and Minerva argue from the deeply controversial to the even more controversial. Second, they presuppose a false view of personal identity called body-self dualism. Third, their view cannot secure human equality. And fourth, their account of harm cannot account for (...) harm found in some cases of murder. In the article, ‘Pro-life arguments against infanticide and why they are not convincing’, J. Räsänen examines and finds wanting these four critiques. This essay responds to Räsänen's defense of infanticide and argues that his responses to the four objections fail. (shrink)

Appealing to reason rather than religious belief, this book is the most comprehensive case against the choice of abortion yet published. This _Second Edition_ of _The Ethics of Abortion _critically evaluates all the major grounds for denying fetal personhood, including the views of those who defend not only abortion but also post-birth abortion. It also provides several justifications for the conclusion that all human beings, including those in utero, should be respected as persons. This book also critiques the view that (...) abortion is not wrong even if the human fetus is a person. _The Ethics of Abortion _examines hard cases for those who are prolife, such as abortion in cases of rape or in order to save the mother’s life, as well as hard cases for defenders of abortion, such as sex selection abortion and the rationale for being "personally opposed" but publically supportive of abortion. It concludes with a discussion of whether artificial wombs might end the abortion debate. Answering the arguments of defenders of abortion, this book provides reasoned justification for the view that all intentional abortions are ethically wrong and that doctors and nurses who object to abortion should not be forced to act against their consciences. Updates and Revisions to the Second Edition include: -A response to Alberto Giubilini’s and Francesca Minerva’s now famous 2012 article, "After-Birth Abortion" in the _Journal of Medical Ethics _ -Responses to new defenses of Judith Jarvis Thomson’s violinist argument -The addition of a new chapter on gradualist views of fetal moral worth, including Jeff McMahan’s Time-Relative Interest Account -The addition of a new chapter on the conscience protection for health care workers who are opposed to abortion -Responses to many critiques of the first edition, including those made by Donald Marquis, David DeGrazia, and William E. May. (shrink)

In this commentary, I discuss Christopher Stratman’s article, “Ecotogenesis and the Problem of Abortion.” First, I try to offer some better defenses of assertions that Stratman makes. Next, I question Stratman’s supposition that “there is no morally relevant difference between a fetus and a cryopreserved embryo.” Finally, I challenge the claim that immoral actions cannot give rise to rights.

This book features opening arguments followed by two rounds of reply between two moral philosophers on opposing sides of the abortion debate. In the opening essays, Kate Greasley and Christopher Kaczor lay out what they take to be the best case for and against abortion rights. In the ensuing dialogue, they engage with each other's arguments and each responds to criticisms fielded by the other. Their conversational argument explores such fundamental questions as: what gives a person the right to life? (...) Is abortion bad for women? What is the difference between abortion and infanticide? Underpinned by philosophical reasoning and methodology, this book provides opposing and clearly structured perspectives on a highly emotive and controversial issue. The result gives readers a window into how moral philosophers argue about the contentious issue of abortion rights, and an in-depth analysis of the compelling arguments on both sides. (shrink)

The Edge of Life: Human Dignity and Contemporary Bioethics resituates bioethics in fundamental outlook by challenging both the dominant Kantian and utilitarian approaches to evaluating how new technologies apply to human life. Drawing on an analysis of the dignity of the human person, both as an agent and as the recipient of action, The Edge of Life presents a "theoretical" approach to the problems of contemporary bioethics and applies this approach to various disputed questions. Should conjoined twins be split, if (...) the division will end the life of the weaker twin? Was Bush's stem cell research decision morally acceptable? Are the 'quality of life' and 'sanctity of life' ethics irreconcilably incompatible? Accessible to both scholars and students, The Edge of Life focuses particularly on the controversial issues surrounding the beginning and ending of human life, tackling some of the toughest practical questions of bioethics including new reproductive technologies (artificial wombs), stem cell research, abortion and physician assisted suicide, as well as many of its vexing theoretical disputes. (shrink)

If one accepts a version of absolutism that excludes the intentional killing of any innocent human person from conception to natural death, ectopic pregnancy poses vexing difficulties. Given that the embryonic life almost certainly will die anyway, how can one retain ones moral principle and yet adequately respond to a situation that gravely threatens the life of the mother and her future fertility? The four options of treatment most often discussed in the literature are non-intervention, salpingectomy (removal of tube with (...) embryo), salpingostomy (removal of embryo alone), and use of methotrexate (MXT). In this essay, I review these four options and introduce a fifth (the milking technique). In order to assess these options in terms of the absolutism mentioned, it will also be necessary to discuss various accounts of the intention/foresight distinction. I conclude that salpingectomy, salpingostomy, and the milking technique are compatible with absolutist presuppositions, but not the use of methotrexate. (shrink)

In recent years, some controversy has arisen about whether Thomas Aquinas’s commentaries on Aristotle can be read as expressing Aquinas’s own views rather than as simply an interpretation of Aristotle. This article examines the reasons given in favor of the view that the commentaries, in particular the commentary on the Nicomachean Ethics, are merely interpretations of Aristotle. Using Thomas’sscripture commentaries, internal evidence, as well as the history of reception, it is concluded that the Sententia libri ethicorum presents Thomas’s own views (...) and not merely his understanding of Aristotle. (shrink)

Questions about the dignity of the human person give rise to many of the most central and hotly disputed topics in bioethics. In _A Defense of Dignity: Creating Life, Destroying Life, and Protecting the Rights of Conscience_, Christopher Kaczor investigates whether each human being has intrinsic dignity and whether the very concept of "dignity" has a useful place in contemporary ethical debates. Kaczor explores a broad range of issues addressed in contemporary bioethics, including whether there is a duty of "procreative (...) beneficence," the ethics of ectopic pregnancy, and the possibility of "rescuing" human embryos with human wombs or artificial wombs. _A Defense of Dignity_ also treats issues relevant to the end of life, including physician-assisted suicide, provision of food and water to patients in a persistent vegetative state, and how to proceed with organ donation following death. Finally, what are the duties and prerogatives of health care professionals who refuse in conscience to take part in activities that they regard as degrading to human dignity? Should they be forced to do what they consider to be violations of the patient's well being, or does patient autonomy always trump the conscience of a health care professional? Grounded in the Catholic intellectual and moral tradition, _A Defense of Dignity_ argues that all human beings from the beginning to the end of their lives should be treated with respect and considers how this belief should be applied in controversial cases. "_A Defense of Dignity_ provides a skillful, informed, and clear philosophical analysis, from a natural law perspective, of a range of controversial, and sometimes complex, bioethical questions concerning the beginning and end of life. Few authors approach bioethics from a natural law perspective, and few do it as well as Christopher Kaczor. The book should be of interest not only to natural law philosophers and their students, but also to anyone interested in bioethics." —_John Keown, Georgetown University__ "Moral questions at the beginning and ending of life and controversies over liberty of conscience are among the most vexing and important issues of our day. Christopher Kaczor brings his characteristic moral seriousness and philosophical good sense to his treatment of these issues, all of which implicate the key concept of human dignity. This eminently readable collection will provide an invaluable resource for educators and students alike." — Christopher Tollefsen, University of South Carolina_ “Indispensable. Kaczor untangles the various meanings of human dignity to undertake a reexamination of the most serious and difficult issues in medical ethics. The book combines clarity with philosophical precision, faithfulness to Catholic teaching with a thorough engagement with critics." —_J. Budziszewski, University of Texas at Austin_. (shrink)

In this essay, I defend rights of conscientious objection against various objections raised on deontological grounds of rights and entitlements as well as on consequentialist, utilitarian grounds. Udo Schuklenk and Ricardo Smalling in their article, “Why Medical Professionals Have No Moral Claim to Conscientious Objection Accommodation in Liberal Democracies” raise various objections, including the Objection from the Rights of Patients, the Objection from Monopoly, the Objection from Religion, the Objection from Untestability, and the Objection from Inconsistency. This article also responds (...) to the concern about “unconstrained conscientious objection.” It suggests that we can distinguish legitimate from illegitimate conscientious objection in part by means of distinguishing objection to particular kinds of procedures from objection to treating particular kinds of persons. Perhaps the most promising way of differentiating legitimate from illegitimate conscientious objection in healthcare is by means of the goal of the medical art understood as the promotion of health. (shrink)

This paper examines three arguments that are meant to show that all intentional false assertions are intrinsically evil. The first argument holds that lying is intrinsically evil, all false assertions are lies. The second argument is that all intentional deception is intrinsically evil, and all false assertions are attempteddeceptions. Finally, I explore the argument that false assertions are intrinsically evil because they are a violation of self-unity and unity with the community. Each ofthese arguments, I hold, fails to demonstrate the (...) conclusion which, nevertheless, may be true for other reasons not examined in this paper. (shrink)

In this book, Garth L. Hallett offers the best book of its kind available today. Unlike many other apologiae for proportionalism, Hallet fully engages numerous contemporary moral philosophers, among them Robert Merrihew Adams, Alan Donagan, Judith Thomson, and Alan Gewirth, in addition to engaging Catholic theorists including Aquinas, Germain Grisez, and John Finnis. Hallet also merits commendation for breaking ranks with other proportionalists, particularly Peter Knauer, about not a few matters, most significantly the extent to which proportionalism governs the moral (...) life and the importance of the distinction between the "moral" and the "premoral.". (shrink)

According to H. M. Giebel, at least three difficulties arise for my view of intention, foresight, and mutilation. First, I must either give up my account of the intention/foresight distinction or conclude that obstetric craniotomy does not constitute mutilation. Secondly, my account of the intention/foresight distinction leads to counter-intuitive conclusions such as that surgical sterilization is impermissible but removal of non-functioning limbs against the will of the possessor is morally permissible. Thirdly, she suggests that my account of mutilation is incomplete (...) for it rests on an understanding of “health” that is not adequately specified. In this paper, I argue that my original accounts of both the intention/foresight distinction and mutilation can, nevertheless, still be defended. (shrink)

According to H. M. Giebel, at least three difficulties arise for my view of intention, foresight, and mutilation. First, I must either give up my account of the intention/foresight distinction or conclude that obstetric craniotomy does not constitute mutilation. Secondly, my account of the intention/foresight distinction leads to counter-intuitive conclusions such as that surgical sterilization is impermissible but removal of non-functioning limbs against the will of the possessor is morally permissible. Thirdly, she suggests that my account of mutilation is incomplete (...) for it rests on an understanding of “health” that is not adequately specified. In this paper, I argue that my original accounts of both the intention/foresight distinction and mutilation can, nevertheless, still be defended. (shrink)