This book examines the extremely important issue of the consistency of medical involvement in ending lives in medicine, law and war. It uses philosophical theory to show why medical doctors may be involved at different stages of the capital punishment process. The author uses the theories of Emmanuel Kant and John S. Mill, combined with Gerwith's principle of generic consistency, to concretize ethics in capital punishment practice. This book does not discuss the moral justification of (...) capital punishment, but rather looks at the possible forms of involvement and shows why consistency would demand medical involvement. The author takes a general approach, using arguments that may apply universally. The book broaches different academic fields, such as medicine, ethics, business, politics and defense. The Ethics of Medical Involvement in Capital Punishment is of interest to students, teachers, lecturers and researchers working in the areas of capital punishment, medical, legal and business ethics, and political philosophy. (shrink)

For the living, death has a moral dimension. When we confront death and dying in our own lives and in the lives of others, we ask questions about the good, right, and fitting as they relate to our experiences of human mortality. When others die, the living are left with moral questions--questions that often generate personal inquiry as to whether a particular death was "good" or whether it was tragic, terrifying, or peaceful. In The Ethics of Death, the (...) authors, one a philosopher and one a religious studies scholar, undertake an examination of the deaths that we experience as members of a larger moral community. Their respectful and engaging dialogue highlights the complex and challenging issues that surround many deaths in our modern world and helps readers frame thoughtful responses. Unafraid of difficult topics, Steffen and Cooley fully engage suicide, physician-assisted suicide, euthanasia, capital punishment, abortion, and war as areas of life where death poses moral challenges." -- Publisher's description. (shrink)

A large proportion of the population thinks that capital punishment is a reasonable method to reduce crime and punish those who have been convicted of a capital crime. I discuss aspects to the philosophy of capital punishment, and analyze factual elements of murder conviction processes, to significantly cast doubt on the pro-capital punishment argument. In order to measure the true value and need for capital punishment, one must analyze pro capital (...) punishment arguments in light of the alternatives. While theories of deterrence, incapacitation and retribution will be reviewed, theories of rehabilitation and restoration will not since they are not applicable to the capital punishment discussion. With increased legal protections, which are a good thing, and rising costs of incarceration, capital punishment is not the greatest good punishment option for capital crime. The remaining options are revising the capital punishment system, an enormous challenge, or suspending it indefinitely. (shrink)

This Article argues that just as the act of forcing sex upon a rapist is itself rape, the execution of a murderer is itself murder. Part I clears the way by defeating three simple, but common, arguments that capital punishment is not murder. Part II shows that despite moral theorists' best attempts to show otherwise, executions seem to instantiate all the morally relevant properties of murder. Part III notes a lacuna in the literature on capital (...) class='Hi'>punishment: Even if there is a good moral reason to execute murderers, the distinction between capital punishment and murder requires a plausible account of the state's right to execute citizens. We have no such account. (shrink)

One in the series New Dialogues in Philosophy, edited by the author himself, Dale Jacquette presents a fictional dialogue over a three-day period on the ethical complexities of capital punishment. Jacquette moves his readers from outlining basic issues in matters of life and death, to questions of justice and compassion, with a concluding dialogue on the conditional and unconditional right to life. Jacquette's characters talk plainly and thoughtfully about the death penalty, and readers are left to determine (...) for themselves how best to think about the morality of putting people to death. (shrink)

This chapter contains sections titled: The Difference between Morality and Legality Retribution and the Death Penalty Consenting to Capital Punishment Determining the “Inner Wickedness” of the Accused The Fallibility of Justice Capital Punishment Cannot Be Categorically Demanded of Us A Moral Assessment of the Supposed Duty to Kill Do These Objections Rule Out All Punishments? Whose Dignity Is at Stake?

This article analyses and assesses the arguments opposing capital punishment put forward by Ján Kollár (1793–1852), a representative of Central European Evangelical/Lutheran Enlightenment rationalism, using the definition of criminal practice in Europe at the turn of the nineteenth century as the basis. Consequently, the author pays attention to the movement for reform in criminal law and practices, initiated in Europe in the second half of the eighteenth century by Cesare Beccaria, including his argumentation against capital punishment. (...) In this context, the author presents and investigates 13 arguments against capital punishment defined by Kollár in his 1815 diary. The author came to the conclusion that Kollár, in his arguments against capital punishment, followed, to a certain extent, the views of Beccaria and eighteenth -century adherents of the French Enlightenment; however, Kollár’s actual argumentation is rationalistically based on ethical values of humanity and justice with significant space also dedicated to utilitarian aspects of rejecting capital punishment adopted from reformists of criminal law. (shrink)

The American death penalty is peculiar insofar as it is the only capital punishment system still in use in the West. It is peculiar insofar as the forms through which it is now enacted seem ambivalent and poorly adapted to the stated purposes of criminal justice. And it is peculiar insofar as it seems, somehow, to be connected to the South's ?peculiar institution? of slavery and its legacy of racial violence, though the precise relationship is by no means (...) clear. ? The aim of this book ? is to describe and explain the peculiar institution of American capital punishment in all its complex, controversial detail and to explore its relationship to the society that sustains it. ? The perspective pursued here develops a detailed description of death penalty practices and an explanatory account of their sources, uses, and meanings. In place of moral and legal argument, it provides historical and sociological analysis. Instead of discussing capital punishment in general it analyzes American capital punishment in particular. And rather than argue for the institution's reform or its retention, it describes exactly how it came to be retained and reformed in its present form. What is offered here, in short, is neither apology nor critique but a sociological history of an institution that forms a puzzling part of our present. (shrink)

Matthew Kramer’s The Ethics of Capital Punishment: A Philosophical Investigation of Evil and its Consequences explores the morality of capital punishment and develops his own “purgative rationale” in support of the practice. I present my objections to Kramer’s purgative rationale and trace our disagreement to differences over the nature of evil, the autonomy of human character formation, and the concept of defilement.

Is the capital punishment a solution? Can a basis for rejecting or justifying it be established? How should and how can a criminal be punished? Can the capital punishment be replaced by another type of punishment? Is this really a cruel, violent and unusual punishment? Questions like the previous ones, to which, of course, many others can be added, cannot be avoided once the still controversial issue of capital punishment has been addressed, (...) being considered a major infringement of human rights. Uncomfortable and complex, sensitive and profound, it appears, first and foremost, as a fundamental theme for philosophical reflection and not only, being of a special significance to the applied ethics, as it is a point of contention that concerns life itself. The importance of this theme is conferred in particular by the fact that it deals with different aspects regarding the suppression of a person's life in a legal, deliberate and justified way, an obvious importance by the very purpose of this punishment. From a compositional point of view, we have structured the present study in such a way as to include, using the critical dimension, the highlighting of some of the relevant philosophical perspectives that are subsumed to the topic, and which can still be an argument, at least an ethical one, against the application of capital punishment. At the end of the study, we sketched some current distinctive reflections, pointing out an argument in favour of one's own choice on the subject of the study, not necessarily considering that this is not a solution, but also that an ultimate basis cannot be established to support it. (shrink)

En examinant les discours les plus emblématiques produits par la philosophie moderne au sujet de la peine de mort, notre intention n'est nullement de "peser le pour et le contre" en vue de déterminer quelle position s'avère la plus raisonnable. Assumant d'emblée le point de vue abolitionniste, notre question est la suivante : dans quelle mesure est-il possible de fonder en raison le refus catégorique de la peine capitale? A cet égard, le détour par l'histoire de la philosophie nous montre (...) à quel point cette raison est avant tout divisée contre elle-même. En effet, au terme d'un travail visant à sonder la cohérence interne des partisans de la peine de mort (Locke, Kant, Stuart Mill) ainsi que de ses adversaires (Beccaria, Bentham), il nous est apparu impossible de conclure à un simple défaut de rationalité de la part des uns ou des autres. Ce que l'on constate au contraire, c'est que chaque démonstration se déploie à partir d'un certain nombre de principes éthiques indémontrables. Bien plus, chaque grande philosophie pénale est susceptible de donner lieu à des prises de position radicalement opposées. Mais pour peu que l'on se refuse à concevoir un abîme insurmontable entre la raison d'une part, et ce que d'aucuns nommèrent le "coeur" d'autre part, la philosophie morale peut bénéficier d'une approche dans laquelle le raisonnement et la sensibilité se complètent, au lieu de constituer une alternative. Paradoxalement, c'est dans l'oeuvre de Jean-Jacques Rousseau qu'il nous a semblé possible de repérer les éléments permettant de fonder au mieux l'abolition, tout en évitant le double écueil du rationalisme dogmatique et de l'émotivisme relativiste. (shrink)

In response to the challenges presented by violence, war, and capital punishment, For the Life of the World: Toward a Social Ethos of the Orthodox Church argues that foundational liturgical, canonical, and spiritual resources invite the Church to manifest a foretaste of the fullness of God’s peace amidst the brokenness of a world that remains tragically inclined toward taking the lives of those who bear the divine image and likeness. It also summons the Church to engage people and (...) power structures toward the end of enacting practical reforms that ameliorate the underlying causes of violence, a task especially urgent in light of the powerful weapons and technologies employed by governments today. While reflecting distinctive Orthodox sensibilities on the topics it addresses, the document also presents points of commonality with other Christian traditions of theological and moral reflection, especially concerning the obligation to take realistic initiatives in peacemaking. (shrink)

This paper uses the debate about whether capital punishment deters homicide as a case study for examining the claim, made by many feminists and others, that the traditional ideal of objectivity in seeking knowledge is misguided. According to this ideal, knowledge seekers should strive to gather and assess evidence independently of any influences exerted by either their individual and societal circumstances or their moral values. This paper argues that, although the traditional ideal rests on some valid precepts, (...) it is neverthelesss untenable. the author goes on to propose an alternative epistemological ideal – one that retains these valid precepts but also recognizes an important and legitimate role for people's circumstances and moral values in their efforts to find knowledge. (shrink)

Capital punishment—the legally authorized killing of a criminal offender by an agent of the state for the commission of a crime—stands in special need of moral justification. This is because execution is a particularly severe punishment. Execution is different in kind from monetary and custodial penalties in an obvious way: execution causes the death of an offender. While fines and incarceration set back some of one’s interests, death eliminates the possibility of setting and pursuing ends. While (...) fines and incarceration narrow one’s routes to happiness, death eliminates its possibility. Not surprisingly, there is much debate about the moral permissibility of capital punishment. This entry maps the terrain of this debate. The first section discusses justifications of the death penalty as they appear in major theories of punishment. The second section surveys moral objections to execution that apply to most justifications. The third addresses procedural criticisms, which do not target the morality of execution so much as the justice of its implementation. (shrink)

Some jurisdictions acknowledge, as a matter of positive law, the relevance of evil to capital punishment. At one point, the state of Florida counted that the fact that a murderer’s crime was “especially wicked, evil, atrocious or cruel” as an aggravating factor for purposes of capital sentencing. I submit that Florida may be onto something. I consider a thesis about capital punishment that strikes me as plausible on its face: if capital punishment is (...) ever morally permissible, it is permissible as a response to evil. Call this the Punishment as a Response to Evil thesis, or PRE. If capital punishment is not morally permissible as a response to evil, then, according to PRE, it is not morally permissible, period. PRE admits of at least two different readings: on the first, if capital punishment is ever morally justified it is justified as a punishment for evil crimes; on the second, if capital punishment is ever morally justified it is justified as a punishment for evil people. While this first version of PRE has found advocates in both philosophy and forensic psychiatry, I argue against this first reading of PRE and for the second. To secure this conclusion I appeal to an account of evil and evil personhood that I have developed elsewhere. (shrink)

From a juridical standpoint, Kant ardently upholds the state's right to impose the death penalty in accordance with the law of retribution. At the same time, from an ethical standpoint, Kant maintains a strict proscription against suicide. The author proposes that this latter position is inconsistent with and undercuts the former. However, Kant's division between external (juridical) and internal (moral) lawgiving is an obstacle to any argument against Kant's endorsement of capital punishment based on his own (...) disapprobation of suicide. Nevertheless, Kant's basic conception of autonomy underlies both of these otherwise distinct forms of lawgiving, such that acts of suicide and capital punishment are rendered equally irrational within his overall framework. (shrink)

Punishment as part of modern criminal law theory -- General purposes of punishment -- General considerations of punishment -- General structure of doctrinal sentencing -- Physical punishments -- Economic punishments.

Using deconstruction, this book approaches contemporary problems raised by technologies of life and death from cloning to capital punishment; and thereby, provides new insights into current debates from a perspective outside of mainstream philosophy with its assumptions of individual and political sovereignty.

When engaging in a philosophical analysis of body and corporeality in a political context, it is essential to ask to what extent, under what circumstances, and in accordance with what moral norms the state performs actions that have the bodies and lives of citizens as their object. This issue was already discussed in ancient philosophy, examples of which can be found in the writings of Plato and Aristotle, but also in ancient jurisprudence, especially in the law and the legal (...) doctrine of ancient Rome. Aware of such a previous history of studies on this topic, this analysis will discuss the three main ways in which state power over the life and health of citizens is manifested. Namely: (i) capital punishment (ii) policing and (iii) warfare. In addition, it will be indicated, based on Thomistic philosophy, what moral norms govern these state actions. The fundamental differences between the three main state powers — judicial, police, and military — will also be shown in the context of lethal actions undertaken on their basis. (shrink)

Issues of life and death such as abortion, assisted suicide, capital punishment, and others are among the most contentious in many societies. Whose rights are protected? How do these rights and protections change over time and who makes those decisions? Based on the author's award-winning and hugely popular undergraduate course at The University of Texas, this book explores these questions and the fundamentally sociological processes that underlie the quest for morality and justice in human societies. The author's goal (...) is not to advocate any particular moral "high ground," but to shed light on the social movements and social processes that are at the root of these seemingly personal moral questions"--Provided by publisher. (shrink)

This chapter contains sections titled: Capital Punishment Conclusion Bibliography.

Punishment of offenders is one of the most universal features of human behavior. Across time and cultures it has been common for people to punish offenders, and one can easily find examples of punishment among ancient hunter-gatherers, in holy scriptures, in popular culture, and in contemporary courts of law. Punishment is not restricted to criminal offenders, but emerges within all spheres of our social life, including corporations, public institutions, traffic, sports matches, schools, parenting, and more. Punishment (...) strongly influences what we think, how we feel, and what we do. The Moral Punishment Instinct asserts that people possess a hard-wired tendency to aggress against those who violate the norms of their group. We have evolved this instinct because of its power to control behavior by curbing selfishness and free-riding, thereby providing incentives to stimulate the mutual cooperation that ancient hunter-gatherers needed in order to survive in challenging natural environments. In this book, Jan-Willem van Prooijen methodically describes how punishment originates from moral emotions, stimulates cooperation, and shapes the social life of human beings. Guided by a host of recognizable and relatable examples, this book illuminates how the moral punishment instinct manifests itself among a variety of modern human cultures, children, tribes of hunter-gatherers, and even non-human animals-all while accounting for the role of this instinct in religion, war, racial bias, restorative justice, gossip, torture, and radical terrorism. (shrink)

Publisher's description: Brings together classic articles written by leading international figures in the field. Each volume is organized thematically with a general introduction to provide and accessible overview of the latest research. The essays selected for inclusion are seminal works and the series constitutes an invaluable reference resource for libraries, students, researchers and practitioners.

Incarceration remains the foremost form of sentence for serious crimes in Western democracies. At the same time, the management of prisons and of the prison population has become a major real-world challenge, with growing concerns about overcrowding, the offenders’ well-being, and the failure of achieving the distal desideratum of reduced criminality, all of which have a moral dimension. In no small part motivated by these practical problems, the focus of the present article is on the ethical framework that (...) we use in thinking about and administering criminal justice. I start with an analysis of imprisonment and its permissibility as a punitive tool of justice. In particular, I present a novel argument against punitive imprisonment, showing it to fall short in meeting two key criteria of just punishment, namely (i) that the appropriate individual is being punished, and (ii) that the punishment can be adequately moderated to reflect the seriousness of the crime. The principles I argue for and that the aforementioned analysis brings to the fore, rooted in the sentient experience, firstly of victims, and not only of victims but also of the offenders as well as the society at large, then lead me to elucidate the broader framework of jurisprudence that I then apply more widely. Hence, while rejecting punitive imprisonment, I use its identified shortcomings to argue for the reinstitution of forms of punishment that are, incongruently, presently not seen as permissible, such as corporal punishment and punishments dismissed on the basis of being seen as humiliating. I also present a novel view of capital punishment, which, in contradiction to its name, I reject for punitive aims, but which I argue is permissible on compassionate grounds. (shrink)

Introduction: Why study ethics? -- Christian ethics -- Ethical systems and ways of moral reasoning -- Making ethical decisions -- Abortion and embryonic stem cell research -- Reproductive technologies -- Biotechnology, genetics, and human cloning -- Physician-assisted suicide and euthanasia -- Capital punishment -- Sexual ethics -- The morality of war -- Ethics and economics.

Battlefield euthanasia, the purposeful killing of wounded soldiers (or even civi- lians) in order to hasten their foreseeable death, has been an issue in military medicine and in soldiers’ moral codes at all times. During conflicts since anti- quity, there have been severely wounded who would not die immediately but whose fate seemed clear, nevertheless. But can it ever be morally justified to kill those wounded out of mercy in order to end their suffering? Can death ever be the (...) better option? And if so, what conditions have to be fulfilled? This paper investigates some of the moral aspects of battlefield euthanasia. Analogies to physician-assisted suicide in civil settings will be drawn and contrasted with the additional aspects that the military environment adds to the problem. (shrink)

Hegel does not directly examine the legitimacy of capital punishment in the Philosophy of Right. There is an implication of vengeful death in the endless retribution that characterizes abstract right, and also in the potential carnage that can result from non-compliance with the prevailing order in a society based upon morality; but in terms of just punishment, which can only occur in the state, Hegel is silent on the matter of the death penalty. It is mentioned occasionally (...) in the “additions” to the main text provided by the lecture notes of Hegel’s students, wherein Hegel reportedly speaks of the necessity of the death penalty for murder, and the undesirability of capital punishment for most lesser crimes. Although the conclusions of this paper do not contradict either of these representations of Hegel’s opinion about capital punishment, the arguments used will not rely on the additions since their authority is not beyond question. Rather, this paper will be concerned only with Hegel’s own pronouncements, which refer directly to the death penalty only twice—and each time in connection to historical treatments of the subject. Both Draco’s “barbarous” insistence that every criminal meet with death, and Beccaria’s arguments against the right of the state to employ the death penalty are criticized by Hegel, but the object of criticism in each case is the reasoning behind their respective positions. Nowhere in the main text of the Philosophy of Right does Hegel explicitly endorse or deny the legitimacy of capital punishment. (shrink)

How can otherwise normal, moral persons - as citizens, voters, and jurors - participate in a process that is designed to take the life of another? In DEATH BY DESIGN, research psychologist Craig Haney argues that capital punishment, and particularly the sequence of events that lead to death sentencing itself, is maintained through a complex and elaborate social psychological system that distances and disengages us from the true nature of the task. Relying heavily on his own research (...) and that of other social scientists, Haney suggests that these social psychological forces enable persons to engage in behavior from which many of them otherwise would refrain. However, by facilitating death sentencing in these ways, this inter-related set of social psychological forces also undermines the reliability and authenticity of the process, and compromises the fairness of its outcomes. Because these social psychological forces are systemic in nature - built into the very system of death sentencing itself - Haney concludes by suggesting a number of inter-locking reforms, derived directly from empirical research on capital punishment, that are needed to increase the fairness and reliability of the process. The historic and ongoing public debate over the death penalty takes place not only in courtrooms, but also in classrooms, offices, and living rooms. This timely book offers stimulating insights into capital punishment for professionals and students working in psychology, law, criminology, sociology, and cultural area studies. As capital punishment receives continued attention in the media, it is also a necessary and provocative guide that empowers all readers to come to their own conclusions about the death penalty. (shrink)

Many political philosophers today think of justice as fundamentally about fairness, while those who defend capital punishment typically hold that justice is fundamentally about desert. In this paper I show that justice as fairness calls for capital punishment because the continued existence of murderers increases unfairness between themselves and their victims, increasing the harm to murdered persons. Rescuing murdered persons from increasing harm is prima facie morally required, and so capital punishment is a prima (...) facie duty of society and sentencing judges.1. (shrink)

We shall argue that there is adequate moral justification for capital punishment with linkage, that is, with linkage to keeping non-murderers from dying. We present the argument with two aims in mind. The first is to question the conventional wisdom, seldom challenged even by proponents of capital punishment, that being an abolitionist is closely connected to having a civilized respect for human life. This conventional wisdom, we hope to show, is somewhat off the mark. To (...) this end we exhibit structural similarities between so-called lifeboat dilemmas and the public's relationship to a murderer. In a lifeboat dilemma one must choose between saving this life or that, since the lifeboat will not hold both persons. Now if this life were an innocent's and that one a murderer's, a choice to save the latter would not be met with accusations of callousness towards human life. We hope to project everyone's intuitions about this case onto the more baffling case of a society's relationship to the murderers and dying innocents in its midst. (shrink)

Hegel does not directly examine the legitimacy of capital punishment in the Philosophy of Right. There is an implication of vengeful death in the endless retribution that characterizes abstract right, and also in the potential carnage that can result from non-compliance with the prevailing order in a society based upon morality; but in terms of just punishment, which can only occur in the state, Hegel is silent on the matter of the death penalty. It is mentioned occasionally (...) in the “additions” to the main text provided by the lecture notes of Hegel’s students, wherein Hegel reportedly speaks of the necessity of the death penalty for murder, and the undesirability of capital punishment for most lesser crimes. Although the conclusions of this paper do not contradict either of these representations of Hegel’s opinion about capital punishment, the arguments used will not rely on the additions since their authority is not beyond question. Rather, this paper will be concerned only with Hegel’s own pronouncements, which refer directly to the death penalty only twice—and each time in connection to historical treatments of the subject. Both Draco’s “barbarous” insistence that every criminal meet with death, and Beccaria’s arguments against the right of the state to employ the death penalty are criticized by Hegel, but the object of criticism in each case is the reasoning behind their respective positions. Nowhere in the main text of the Philosophy of Right does Hegel explicitly endorse or deny the legitimacy of capital punishment. (shrink)

Matthew Kramer has recently defended a novel justification for the death penalty, something he calls the purgative rationale. According to this rationale, the death penalty can be justifiably implemented if it is necessary in order to purge defilingly evil offenders from a moral community. Kramer claims that this rationale overcomes the problems associated with traditional rationales for the death penalty. Although Kramer is to be commended for carving out a novel niche in a well-worn dialectical space, I argue that (...) his rationale falls somewhat short of the mark. By his own lights, a successful justification of the death penalty must show that death is the minimally invasive, most humane means to some legitimate moral end. But even if we grant that his rationale picks out a legitimate moral end, there are at least three alternatives to death, either ignored or not fully considered by Kramer, which would seem to satisfy that end in a less invasive, more humane manner. (shrink)

We shall argue that there is adequate moral justification for capital punishment with linkage, that is, with linkage to keeping non‐murderers from dying. We present the argument with two aims in mind. The first is to question the conventional wisdom, seldom challenged even by proponents of capital punishment, that being an abolitionist is closely connected to having a civilized respect for human life. This conventional wisdom, we hope to show, is somewhat off the mark. To (...) this end we exhibit structural similarities between so‐called lifeboat dilemmas and the public's relationship to a murderer. In a lifeboat dilemma one must choose between saving this life or that, since the lifeboat will not hold both persons. Now if this life were an innocent's and that one a murderer's, a choice to save the latter would not be met with accusations of callousness towards human life. We hope to project everyone's intuitions about this case onto the more baffling case of a society's relationship to the murderers and dying innocents in its midst. (shrink)

As a consequence of the collapse of a building in Barcelona, in December 1990, it was discovered that a large number of dwellings, mainly in Barcelona but also in other towns of Catalonia, were affected by a structural defect known as aluminosis, consisting of a deterioration of the reinforced concrete manufactured using aluminous cement, which considerably reduced its strength and that of the steel embedded in the concrete. This brought to light a series of economic, social, political and also (...) class='Hi'>moral problems, such as the use of the aluminous cement itself — a quality product but which requires careful handling —, the lack of regulation concerning the product and its use in construction, the poor state of repair of the buildings affected, the careless manner in which they had been built, the lag in technical knowledge, the financial situation of the people affected by the aluminosis, etc.This document provides a full account of the events and their historical, technical, economic and legal background, paying particular attention to the ethical problems created by the situation. (shrink)

The book focuses on one fundamental thesis: when creating the norms of criminal law, the legislator should strive for their compatibility with the principle of human dignity while taking into account the ethical legitimacy of criminal law.

Applied Ethics focuses the central concepts of traditional morality from the companion book Moral Theory - rights, justice, the good, virtue, and the fundamental value of human life - on a number of pressing contemporary problems, including abortion, euthanasia, animals, capital punishment, and war.

Background: In Hospital Emergency Department and Emergency Medical Services professionals experience situations in which they face difficulties or barriers to know patient’s advance directives and implement them. Objectives: To analyse the barriers, facilitators, and ethical conflicts perceived by health professionals derived from the management of advance directives in emergency services. Research design, participants, and context: This is a qualitative phenomenological study conducted with purposive sampling including a population of nursing and medical professionals linked to Hospital Emergency Department and Emergency (...) Medical Services. Three focus groups were formed, totalling 24 participants. We performed an inductive-type thematic discourse analysis. Ethical considerations: This study was approved by ethical committees of Ethical Commitee of Clínic Hospital (Barcelona) and Comittee of Emergency Medical Services (Barcelona). The participants received information about the purpose of the study. Patients’ anonymity and willingness to participate in the study were guaranteed. Findings: There were four types of barriers that hindered the proper management of patients’ advance directives in Hospital Emergency Department and Emergency Medical Services: personal and professional, family members, organisational and structural, and those derived from the health system. These barriers caused ethical conflicts and hindered professionals’ decision-making. Discussion: These results are in line with those of previous studies and indicate that factors such as gender, professional category, and years of experience, in addition to professionals’ beliefs and the opinions of colleagues and family members, can also influence the professionals’ final decisions. Conclusion: The different strategies described in this study can contribute to the development of health policies and action protocols to help reduce both the barriers that hinder the correct management and implementation of advance directives and the ethical conflicts generated. (shrink)

Starting at the beginning: what's so good about being good? -- Theological ethics: where does morality come from? -- Cultural views of morality: why can't we make up our own moral rules for ourselves? -- Making ethical decisions: when I'm in a moral dilemma, what do I do? -- Abortion: how can you say that a pregnant seventeen-year-old, for whom having the baby will ruin her life, is doing something wrong by having an abortion? -- Reproductive technologies: (...) what do you say to infertile couples about the hi-tech ways to have a baby? -- Genetics and biotechnology: what do you tell couples who want to use biotechnology to produce designer children? -- Death, dying, and assisted suicide: don't people have a fundamental right to die? -- Capital punishment: isn't the death penalty a barbaric holdover from uncivilized cultures that should be done away with today? -- War and morality: in view of the Bible's teaching to love your enemies, why isn't every Christian a pacifist? -- Sexual ethics: shouldn't people be able to love and have sex with whomever they choose? -- Christian ethics, economics, and the workplace: how does my work connect to my spiritual life and my service to God? (shrink)

Is this the right book for me? An accessible introduction to ethics Whether you're a student studying philosophy at any level, or simply want to gain a deeper understanding of this fascinating subject, Understand Ethics is an accessible introduction to all the key theories and thinkers. Fully updated, this latest edition includes contemporary examples and discussion of current debates including terrorism, genetics and the media, helping you to grasp how ethics applies to life today. Understand Ethics includes: Chapter 1: Introduction: (...) the art of living What makes something moral? What is the point of ethics? What price integrity? Rights and responsibilities The art of living Chapter 2: Free to choose? What kind of freedom? Determinism Reductionism Freedom and the State How much freedom does morality need? Chapter 3: What do we mean? Three kinds of language Defining key terms Some theories 'Is' and 'ought' Chapter 4: Is it natural? Does it have a 'final cause'? Some features of 'natural law' How do you decide what is 'natural'? Applying 'natural law' Are we naturally good or bad? Evolution, change and the natural law Chapter 5: Looking for results Egoistic hedonism Utilitarianism Forms of utilitarianism General criticisms of utilitarianism Chapter 6: The experience of moral choice Conscience The categorical imperative The creative response Determined and yet free?.. Chapter 7: Personal development and virtue Altruism? Nietzsche Virtue ethics Existentialism Humankind, Marx and Freud Chapter 8: Law and order Society and moral choice In whose interest? Is equality possible? A social contract Crime and punishment Capital punishment In self-defence? Civil disobedience If Nietzsche were a civil servant... Chapter 9: Religion and moral values How are religion and morality related? The basis for religious ethics Religious values and society Should religious freedom be restricted? Chapter 10: Scepticism and relativism Philosophers or politicians? Situation ethics Relativism and moral absolutes Chapter 11: Applied ethics The natural environment Animal rights International issues War and peace Gender issues Sexual issues Some issues in medical ethics The beginning and end of life Business ethics Media issues Learn effortlessly with a new easy-to-read page design and interactive features: Not got much time? One, five and ten-minute introductions to key principles to get you started. Author insights Lots of instant help with common problems and quick tips for success, based on the author's many years of experience. Test yourself Tests in the book and online to keep track of your progress. Extend your knowledge Extra online articles to give you a richer understanding of the subject. Five things to remember Quick refreshers to help you remember the key facts. Try this Innovative exercises illustrate what you've learnt and how to use it. (shrink)

God and morality -- Jewish ethics -- Christian ethics -- Islamic ethics -- Friendship -- Sexuality -- Marriage and family -- Lying -- Forgiveness -- Love and justice -- Duty, law, conscience -- Capital punishment -- War (I) : towards war -- War (II) : in war -- Religion and the environment -- Pursuits of happiness : labor, leisure, and life -- Good and evil.

In this remarkably accessible, concise, and engaging introduction to moral philosophy, Steven M. Cahn brings together a rich, balanced, and wide-ranging collection of fifty readings on ethical theory and contemporary moral issues. He has carefully edited all the articles to ensure that they will be exceptionally clear and understandable to undergraduate students. The selections are organized into three parts--Challenges to Morality, Moral Theories, and Moral Problems--providing instructors with flexibility in designing and teaching a variety of (...) ethics courses. Each reading is followed by study questions. The third edition of Exploring Ethics provides more coverage of contemporary problems, featuring new selections on euthanasia, capital punishment, animal rights, affirmative action, academic ethics, the trolley problem, and the meaning of life. A Companion Website at www.oup.com/us/cahn offers a password-protected Instructor's Manual--containing a test bank, key terms with definitions, reading summaries, and PowerPoint lectures--and self-quizzes, vocabulary flashcards, and useful links for students. (shrink)

This study investigates the ethical aspects of deploying and researching into so-called climate engineering methods, i.e. large-scale technical interventions in the climate system with the objective of offsetting anthropogenic climate change. The moral reasons in favour of and against R&D into and deployment of CE methods are analysed by means of argument maps. These argument maps provide an overview of the CE controversy and help to structure the complex debate.

This book is a scholarly synthesis of the current state-of-play in ethics, with a focus on normative and applied ethics. Kahn asks readers to consider even the most contentious of topics like abortion, capital punishment, and euthanasia, from their most basic questions.

In this paper I present a moral argument against capital punishment that does not depend upon the claim that all killing is immoral. The argument is directed primarily against non-philosophers in the Judeo-Christian tradition. Oddly, the moral argument against capital punishment has not been effective in the United States despite the biblical injunction against killing. Religious supporters of the death penalty often invoke a presumed distinction between ‘killing’ and ‘murdering’ and avow that God forbade (...) the latter but not the former. Self-defense and just wars are cited as cases of morally justified killing. Accepting these premises, I point out that when cases of justified killing in self-defense are altered to include an element of delay, disarming and premeditation, they too become murder. Since the death penalty clearly involves the elements of delay, disarming and premeditation, I conclude that the death penalty is murder in the biblical sense and ought to be abolished in any God-fearing society. (shrink)