Acting virtuously as an end in Aristotle's Nicomachean Ethics

ABSTRACT

Sometimes, in the Nicomachean Ethics (NE), Aristotle describes virtuous actions as the sorts of actions that are ends; it is important for Aristotle to do so if he wants to maintain, as he seems to at least until NE 10.7–8, that virtuous actions are a constituent of eudaimonia. At other times, he claims that virtuous actions are the sorts of actions that are for the sake of ends beyond themselves; after all, no one would choose to go into battle or give away a significant portion of their wealth if it did not realize some good end. In this paper, I review the familiar problem raised by Aristotle’s discussion of the nature of virtuous actions, propose a solution to this problem by appealing to a distinction between virtuous actions and ‘acting virtuously’, and sketch the significance of this solution for understanding the relationship between virtue and human happiness.     

Sub-Abstract Bodies: The Epistemic and Ethical Role of the Body-Mind Relationship in Adorno’s Philosophy

Abstract

The aim of this paper is threefold. In the first place, I should like to show that Adorno’s philosophy is dependent, to a degree perhaps not always directly recognized in the literature, on a deeply contentious view on the relationship between the mind and the body. In order to show this, I explore and bring out the epistemic and ethical stakes for Adorno’s theory of the relationship between mind and body. Secondly, I move to better articulate precisely what Adorno’s view on the nature of this relationship is. I hold that his position revolves around positing a porous boundary between the domains of the somatic and the cognitive. In closing, I show that Adorno’s account relies on this domain boundary being unidirectionally porous, in that determination of somatic impulses by cognitive content does not seem a live option for Adorno. I go on to note that this smuggles in a dubious position which does a lot of unearned work. The stakes which his implicit account of the body and mind relationship served to secure thereby come once more to look highly vulnerable.     

The Integrity Objection,Reloaded

Abstract

Bernard Williams’ integrity objection poses a significant challenge to utilitarianism, which has largely been answered by utilitarians. This paper recasts the integrity objection to show that utilitarian agents could be committed to producing the overall best states of affairs and yet not positively act to bring them about. I introduce the ‘Moral Pinch Hitter’ – someone who performs actions at the bequest of another agent – to demonstrate that utilitarianism cannot distinguish between cases in which an agent maximizes utility by positively acting in response to her duty, and cases in which an agent fails morally by relying upon someone else to perform the obligatory act. The inability to distinguish among these cases establishes a new, reloaded integrity objection to utilitarianism: utilitarianism cannot explain why it would be wrong to have someone else make difficult moral decisions, and to act on those decisions, for me.     

临床实习生专业教育与医学伦理教育整合的探讨

当前有相当数量的临床学院、教学医院和临床教师仅重视医学生的专业教育而忽视医学伦理教育,专业教育与医学伦理教育严重脱节.应对临床实习生的专业教育与医学伦理教育的培养目标、教育内容、实践过程、教育路径、方式方法进行整合,使医学专业教育与医学伦理教育紧密结合、相互渗透、相互融合、实现整合.     

公共卫生实践中诸主体的道德责任

公共卫生伦理的实质是维护公共健康的道德责任,明确其实践诸主体的具体道德责任,即政府应当尽力提供与公正分配公共卫生资源,公众应当追求公共善基础上的合法权利,卫生职业者应当献身职业,进而为维护和促进公共健康利益、减少和预防疾病、降低和最小化风险与伤害提供伦理支撑,也将为公共卫生实践主体提供正确的价值引导.     

技术、虚无与责任:汉斯·约纳斯的伦理思想研究

现代技术远非古代技术所能比拟,其导致的危害也是前所未有的.约纳斯认为,现代技术本质上是一种现代虚无主义.以往本质上是人类中心主义的传统伦理学无法应对现代技术在道德上挑战.他提出了一种“责任伦理”观,主张医学和医术有一种特殊的责任,当今人类应该对自然及未来的人类负责.     

Theology after the Massacre in Norway

In 2011 Norway experienced its worst violent attack in peacetime and one of the most horrible mass murders ever: one young, white Norwegian killed 77 people, injured 40, and destroyed the Government Building in Oslo. He explained that the terror as a necessary attack on the Social Democracy and the multi‐ethnic and pluralistic society. Was he insane or competent? Was he guilty? In this article I argue that theology can contribute to the debate about guilt, punishment, and evil acts. A contextual theology today should draw from the treasures in the Christian tradition and take part in contemporary discourses about existential and ethical issues.     

Adolescents,Risk Behaviour and Confidentiality: When Would Australian Psychologists Breach Confidentiality to Disclose Information to Parents?

The protection of confidentiality in psychological practice is vital. However, confidentiality is not absolute and psychologists are permitted to breach confidentiality under particular circumstances. Ethical challenges surrounding confidentiality are complex with adolescent clients, as assessments often consider the risk that adolescents pose to themselves in addition to the risk posed to others. The current study documented situations in which Australian psychologists would breach adolescents' confidentiality to disclose information about risk behaviour to parents, with a focus on situations where adolescents posed a risk to themselves as opposed to other people putting adolescents at risk. A total of 264 Australian psychologists were surveyed online. They were each presented with 68 variations of a vignette about a 15‐year‐old boy who was engaged in risk behaviour and were asked whether they would breach confidentiality in each case. The vignettes covered six behavioural domains (smoking, sexual behaviour, drinking, drug use, suicide, stealing) and varied in behaviour intensity, frequency and duration. Consensus was reached about breaching confidentiality in 16% of cases (related to sexual behaviour, drug use, and suicide). Consensus was reached about not breaching confidentiality in 41% of cases (relating to smoking, sexual behaviour, drug use, suicide, and stealing). In the remaining 43% of cases, significant disagreement occurred (relating to all six behavioural domains). The findings suggest a high degree of variation in opinion about confidentiality with adolescents, emphasising the importance of transparent communication and informed consent. The findings also raise questions about how important consistency of psychological practice is across Australia.     

Ethical considerations in the management of military related concussion

Since the year 2000 over 300,000 military service members have been diagnosed with mild traumatic brain injury/concussion. Consequently, this injury has become the subject of increased awareness and study within the military healthcare environment. Although single and/or isolated concussions typically heal in a relatively rapid fashion with limited to no long-term sequelae, there is debate in the field about the impact of repeat concussion. To this end, various ethical challenges arise when managing patients with such injuries. Several papers outlining these issues with regard to athletes have been published in the sports medicine literature. However, because providers caring for military service members must make return-to-duty-decisions, practice within the military setting results in a number of unique ethical considerations. More specifically, management of service members with a history of repeat concussion and increasingly complicated recoveries, as well as the potential for premature return-to-duty are topics of concern for military health care providers. Using the American Psychological Association ethical principles and standards, the current article outlines various ethical challenges to concussion management in the military setting. The ethical principles of Beneficence and Nonmaleficence and Respect for People’s Rights and Dignity, as well as the 3 related ethical standards of Competence, Avoiding Harm, and Conflict of Interest are discussed. Policy changes are highlighted as a proximal solution to these ethical challenges.