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Stephen Napier [25]Stephen R. Napier [3]S. Napier [1]Susan Jolliffe Napier [1]
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Stephen Napier
Villanova University
  1.  21
    Why Are Religious Reasons Dismissed? Euthanasia, Basic Goods, and Gratuitous Evil.Stephen Napier - 2016 - Christian Bioethics 22 (3):276-300.
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  2.  26
    Perception of Value and the Minimally Conscious State.Stephen Napier - 2015 - HEC Forum 27 (3):265-286.
    The “disability paradox” is the idea that for those who become severely disabled, their own quality of life assessment remains at or slightly below the QoL assessments of normal controls. This is a source of skepticism regarding third-person QoL judgments of the disabled. I argue here that this skepticism applies as well to those who are in the minimally conscious state. For rather simple means of sustaining an MCS patient’s life, the cost of being wrong that the patient would not (...)
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  3.  10
    The Dead Donor Rule and Means-End Reasoning - A Reply to Gardiner and Sparrow.Stephen Napier - 2012 - Cambridge Quarterly of Healthcare Ethics 21 (1):134-140.
  4.  19
    Out of the Frying Pan and Into the Fire.Stephen Napier - 2011 - American Journal of Bioethics 11 (8):60-61.
    The American Journal of Bioethics, Volume 11, Issue 8, Page 60-61, August 2011.
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  5.  33
    Twinning, Substance, and Identity Through Time: A Reply to McMahan.Stephen Napier - 2008 - The National Catholic Bioethics Quarterly 8 (2):255-264.
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  6.  35
    Brain Death, Souls, and Integrated Functioning: Reply to Verheijde and Potts.Stephen Napier - 2013 - Christian Bioethics 19 (1):25-39.
    Recently, Verheijde and Potts (2011) have called into question the whole-brain death (WBD) criterion and, in particular, have taken issue with my admittedly limited defense of WBD. I would like to thank Verheijde and Potts for their comments and for identifying key points in the debate that need further clarification and defense. This article is an attempt to provide such clarification and to focus on Verheijde and Potts’s key argument against me and other proponents of WBD. The structure of this (...)
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  7.  28
    Twinning, Identity, and Moral Status.Stephen Napier - 2013 - American Journal of Bioethics 13 (1):42-43.
  8.  27
    The Dead Donor Rule and Means-End Reasoning.Stephen Napier - 2012 - Cambridge Quarterly of Healthcare Ethics 21 (1):134-140.
  9.  34
    A Regulatory Argument Against Human Embryonic Stem Cell Research.S. Napier - 2009 - Journal of Medicine and Philosophy 34 (5):496-508.
    This article explores the plausibility of an argument against embryonic stem cell research based on what the regulations already say about research on pregnant women and fetuses. The center of the argument is the notion of vulnerability and whether such a concept is applicable to human embryos. It is argued that such an argument can be made plausible. The article concludes by responding to several important objections.
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  10.  16
    Vulnerable Embryos.Stephen Napier - 2010 - American Catholic Philosophical Quarterly 84 (4):781-810.
    Contemporary philosophical discussion on human embryonic stem cell research has focused primarily on the metaphysical and meta-ethical issues suchresearch raises. Though these discussions are interesting, largely ignored are arguments rooted in the secular research ethics tradition already informing humansubject research. This tradition countenances the notion of vulnerability and that vulnerable human subjects (of which human embryos are likely members)ought to be protected from research-related harms. This is the basic idea behind the argument from vulnerability, and it enjoys prima facie plausibility. (...)
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  11.  60
    Challenging Research on Human Subjects: Justice and Uncompensated Harms.Stephen Napier - 2013 - Theoretical Medicine and Bioethics 34 (1):29-51.
    Ethical challenges to certain aspects of research on human subjects are not uncommon; examples include challenges to first-in-human trials (Chapman in J Clin Res Bioethics 2(4):1–8, 2011), certain placebo controlled trials (Anderson in J Med Philos 31:65–81, 2006; Anderson and Kimmelman in Kennedy Inst Ethics J 20(1):75–98, 2010) and “sham” surgery (Macklin in N Engl J Med 341:992–996, 1999). To date, however, there are few challenges to research when the subjects are competent and the research is more than minimal risk (...)
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  12.  20
    Dark Medicine: Rationalizing Unethical Medical Research Edited by William R. LaFleur, Gernot Böhme, and Susumu Shimazono.Stephen Napier - 2008 - The National Catholic Bioethics Quarterly 8 (4):804-807.
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  13.  23
    Belmont Revisited: Ethical Principles for Research with Human Subjects, Edited by James F. Childress, Eric M. Meslin, and Harold T. Shapiro. [REVIEW]Stephen Napier - 2007 - The National Catholic Bioethics Quarterly 7 (4):838-841.
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  14.  7
    Is Rowe Committed to an Expanded Version of Theism?Stephen Napier - 2002 - Sophia 41 (2):31-40.
    I argue in this paper two theses. First, I argue that the internal consistency of the argument from evil demands that it take into account some form of EST. Thus, there is no ground for the atheist to chide the theist when the theist appeals to an expanded version of theism. Second, I show that it isprima facie probable that RST does in fact ential EST. I show this by capitalizing on the distinction between what is contained in a concept (...)
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  15.  13
    Vulnerable Embryos: A Critical Analysis of Twinning, Rescue, and Natural-Loss Arguments.Stephen Napier - 2010 - American Catholic Philosophical Quarterly 84 (4):781-810.
    Contemporary philosophical discussion on human embryonic stem cell research has focused primarily on the metaphysical and meta-ethical issues suchresearch raises. Though these discussions are interesting, largely ignored are arguments rooted in the secular research ethics tradition already informing humansubject research. This tradition countenances the notion of vulnerability and that vulnerable human subjects ought to be protected from research-related harms. This is the basic idea behind the argument from vulnerability, and it enjoys prima facie plausibility. This articlepresents the vulnerability argument and (...)
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  16.  12
    Because I Said So!Stephen Napier - 2017 - Quaestiones Disputatae 7 (2):31-49.
    Most philosophers will grant that on some issues and in some circumstances, we can acquire knowledge from another. But when it comes to moral knowledge, the presumption is on the side of autonomy; we must not rely on others for our moral beliefs. I argue here for the surprising thesis that in some circumstances we must rely on others in order to acquire moral knowledge. I believe that this, or something trivially different, is a position that Leibniz would hold. When (...)
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  17.  17
    St. Ambrose, Euthanasia, and Antisenescence Arguments.Stephen Napier - 2014 - Logos: A Journal of Catholic Thought and Culture 17 (2):39-57.
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  18.  15
    Catholic Hospitals, Institutional Review Boards, and Cooperation.Stephen Napier - 2011 - The National Catholic Bioethics Quarterly 11 (2):257-266.
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  19.  14
    Thought Experiments, the Reliability of Intuitions, and Human Embryonic Stem Cell Research.Stephen Napier - 2016 - International Philosophical Quarterly 56 (1):77-98.
    It is common in bioethical discussion to present thought experiments or cases in order to construct an argument. Some thought experiments are quite illuminating, and ethical theorizing will often appeal at some point to one’s intuitions. But there are cases in which thought experiments are useless or do not contribute to the argument. This article considers cases presented in the context of stem cell research that are destructive of human embryos. I argue that certain popular cases that are meant to (...)
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  20.  17
    The U.S. Regulations and the Protection of Pediatric Subjects.Stephen Napier - 2013 - Journal of Clinical Research and Bioethics 4 (1).
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  21.  10
    The Justification of Killing and Psychological Accounts of the Person.Stephen Napier - 2015 - American Catholic Philosophical Quarterly 89 (4):651-680.
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  22.  9
    St. Ambrose, Euthanasia, and Antisenescence Arguments: Death as a Good?Stephen Napier - 2014 - Logos: A Journal of Catholic Thought and Culture 17 (2):39-57.
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  23.  20
    Book Reviews. [REVIEW]Joseph A. Bulbulia, Kristen Kingfield Kearns, Ilsup Ahn, Peter Forrest, Stephen R. Napier, Graeme Marshall & Patrick Hutchings - 2003 - Sophia 42 (1):125-126.
    Book Review. . ???aop.label???. doi: 10.1080/00048402.2014.929720.
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  24.  10
    Reproductive Ethics: Adaequatio and Dialogical Virtues.Stephen Napier - 2013 - Journal of Clinical Research and Bioethics 4 (S1).
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  25.  3
    The Perspective of the Acting Person: Essays in the Renewal of Thomistic Moral Philosophy by Martin Rhonheimer.Stephen Napier - 2009 - The National Catholic Bioethics Quarterly 9 (4):802-805.
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  26.  4
    Introduction: Goodness and Human Life.Stephen Napier - 2015 - HEC Forum 27 (3):201-205.
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  27. Motivated Cognition in Perception, Memory and Testimony: In Defense of a Responsibilist Version of Virtue Epistemology.Stephen R. Napier - 2004 - Dissertation, Saint Louis University
    There is debate among virtue epistemologists concerning what is the nature of an intellectual virtue. Linda Zagzebski in Virtues of the Mind , for instance, argues that an intellectual virtue has both a success and motivational component. Furthermore, Zagzebski defines knowledge with reference to acts of intellectual virtue. An agent S knows p iff S performs an act of intellectual virtue in forming the belief that p. This means that Zagzebski is committed to the counter-intuitive claim that low-grade knowledge requires (...)
     
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  28.  78
    Persons, Moral Worth, and Embryos: A Critical Analysis of Pro-Choice Arguments.Stephen Napier (ed.) - 2011 - Springer.
    Given the issues discussed and that the arguments in critical focus are fairly new, the collection provides a novel, comprehensive, and rigorous analysis of contemporary pro-choice arguments.”.
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