Why do agent-relative reasons have authority over us, reflective creatures? Reductive accounts base the normativity of agent-relative reasons on agent-neutral considerations like ‘having parents caring especially for their own children serves best the interests of all children’. Such accounts, however, beg the question about the source of normativity of agent-relative ways of reason-giving. In this paper, I argue for a non-reductive account of the reflective necessity of agent-relative concerns. Such an account will reveal an important structural complexity of practical reasoning (...) in general. Christine Korsgaard relates the rational binding force of practical reasons to the various identities or self-conceptions under which we value ourselves. The problem is that it is not clear why such self-conceptions would necessitate us rationally, given the fact that most of our identities are simply given. Perhaps, Harry Frankfurt is right in arguing that we are not only necessitated by reason, but also, and predominantly by what we love. I argue, however, that “the necessities of love” (in Frankfurt’s phrase) are not to be separated from, but should be seen as belonging to the necessities of reason. Our loves, concerns and related identities provide for a specific and important structure to practical reflection. They function on the background of reasoning, having a specific default role: they would lose their character as concerns, if there was a need for them to be cited on the foreground of deliberation or if there was a need to justify them. This does not mean that our deep concerns cannot be scrutinised. They can only be scrutinised in an indirect way, however, which explains their role in grounding the normativity of agent-relative reasons. It appears that this account can provide for a viable interpretation of Korsgaard’s argument about the foundational role of practical identities. (shrink)

If we understand death as the irreversible loss of the good of life, we can give meaning to the idea that for suffering patients in the end stage of their illness, life may become an evil and death no longer a threat. Life may lose its good already in the living person. But what does the good of life consist in, then? I defend an internalist view according to which the goodness of life is intrinsically related to the attitudes, concerns, (...) interests and experiences of the person who is leading the life. This results in the contention that the core of what we understand as the value of a person’s life is to be identified with what makes life go well for the person living the particular life. This internalist view does not presuppose (or imply) hedonism or mentalism, nor does it pose an experience requirement. Something may be good for you, because it is valuable as seen from your authentic viewpoint, even if you do not actually experience this goodness, or think otherwise because you are mistaken about your own well‐being. To test this position, and the authenticity‐requirement it includes, I discuss three cases of patients who are persistent in denying that in their life any value is left and who contend that death is no worse than further living. Internalism acknowledges that in the life of these patients there may be ’functionings’ and ’beings’ that are worthwhile, where the test of value is at least partially independent of subjective assessment. Still, internalism claims that something truly valuable can only contribute to the good of one’s life of it has positive meaning as seen from the attitudinal viewpoint that identifies oneself. (shrink)

Filosofisch leer- en leesboek over (medische) ethiek.