Autonomy as a rational ethical subject

Autonomy in Moral and Political Philosophy

But also involved in decision-making are our passions — emotions, desires, felt commitments, senses of attraction and aversion, alienation and comfort. The point of this first project is to come up with a precise statement of the principle or principles on which all of our ordinary moral judgments are based.

We must strive to be open-minded and embrace the positive thoughts and vantage points of other human beings, religions, and philosophies. On this line of thought, if we kill a non-self-conscious being that was living a good life, then we have lessened the overall amount of good in the world.

But do not place copies of the file on any other server. The Argument from Analogy relies on the similarities between animals and human beings in order to support the claim that animals are conscious.

The value of Autonomy as a rational ethical subject good will thus cannot be that it secures certain valuable ends, whether of our own or of others, since their value is entirely conditional on our possessing and maintaining a good will. In any case, it is a puzzle how decisive commitments or higher-order desires acquire their authority without themselves being endorsed, since deriving authority from external manipulation would seem to undermine this authority.

They help us see problems we had not seen, to understand problems we had not understood, and thereby empower us to make informed moral judgments, judgement we could not have made without an appreciation of moral theories.

Even though this is an interpersonal norm, it is relevant to the political, argues Forst, because it promotes the mutual respect needed for political liberty.

Animals and Ethics

I cannot harm your pets because they belong to you, and by harming them I will thereby harm you. University of Notre Dame Press. We also have an eye toward doing our part in maintaining civil or social order, toward punishments or loss of standing and reputation in violating such laws, and other outcomes of lawful behavior.

This interplay between our socialization and our capacity for autonomy is highlighted in the relational autonomy literature, covered below.

First, human beings are capable of complex and novel behavior. It follows that those that do sacrifice their good for the sake of others are owed greater concern from those that benefit from such sacrifices.

In a similar fashion, we may think of a person as free when bound only by her own will and not by the will of another. Almost all non-moral, rational imperatives are problematic, since there are virtually no ends that we necessarily will as human beings.

Arguing against Utilitarian theories of justice, Rawls believes that the best conception of a just society is one in which the rules governing that society are rules that would be chosen by individuals from behind a veil of ignorance. Temple University Press,However, even in these accounts, the capacity to think critically and reflectively is necessary for autonomy as one of the competences in question, even though the reflective thought required need not refer to external values or ideals Berofskych.

So if these marginal cases of humanity deserve rights, then so do these animals. Indeed, since a good will is good under any condition, its goodness must not depend on any particular conditions obtaining. Ethical relativism is the thesis that ethical principles or judgments are relative to the individual or culture.

When stated so vaguely relativism is embraced by numerous lay persons and a sizeable contingent of philosophers.

Medical ethics

Medical ethics is a system of moral principles that apply values to the practice of clinical medicine and in scientific research.

Medical ethics is based on a set of values that professionals can refer to in the case of any confusion or conflict.

These values include the respect for autonomy, non-maleficence, beneficence, and justice. Such tenets may allow doctors, care providers, and families.

While Jainism does not believe in the concept of God as a creator, protector, and destroyer of the universe, the philosophical concepts of Utpäda, Vyaya, and Dhrauvya are consistent with the Trinity concepts of those religions believing in God.

On becoming ethical subjects: freedom, constraint, and the anthropology of morality

The Value Structure of Action. The distinctions between means and ends, and between being and doing, result in the following structure of action, from beginning to middle to end, upon which much ethical terminology, and the basic forms of ethical theory (ethics of.

Autonomy of the will, on this view, is a way of considering moral principles that are grounded in the objective value of rational nature and whose authority is thus independent of the exercise of our wills or rational capacities.

Ethical and Legal Dimensions of Benzodiazepine Prescription. by Harold J. Bursztajn, M.D. and Archie Brodsky, B.A. From the Department of Psychiatry, Harvard Medical.

Autonomy as a rational ethical subject
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Key Distinctions for Value Theories, and the Importance of Hume