Professional Ethics and Codes of Conduct
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While focus on selves could perhaps yield a very complicated form of consequentialism (involving the introduction into deliberation of thegood of all affected parties — including future selves — weighted according to the degrees of connectedness obtaining between them and the deliberator), another, perhaps more promising, approach would be to appeal to reductionist selves to buttress a different ethical theory altogether, namely contractualism. One longstanding objection to the theory is that it has no way of motivating the amoralist to adhere to the demands of morality. But we can assume that the amoralist is at least prudentially rational. If so, then onevery plausible way to model ordinary prudential deliberation is as consisting of a desire that one's actions be justifiable to all affected future stages of oneself (see, e.g., McClennen 1990, 217). But if the relation that matters in identity is connectedness, it should ground such prudential concern in a way that restricts required justification only to those stages with whom one expects to be connected. Then if connectedness holds interpersonally, the rational amoralist must also extend that desire for justifiability toall those with whom he is psychologically connected, and this will take him a long ways towards having the moral motivation at the heartof contractualism (D. Shoemaker 2000; for the basic view of contractualism presupposed here, see Scanlon 1982 and 1998).
There are four general accounts of personal identity that have beentaken to have some relevance to ethics by contemporary theorists:psychological, biological, narrative, and a new one to be labeled“anthropological.” After discussing these four, as well asa fifth view that identity doesn't matter for ethics, we will evaluatethe views in light of a challenging thought experiment: fission. Afterthat, we will discuss the relevance of both souls and afour-dimensionalist ontology to the issues at hand.
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So it is not enough that we articulate the various possible metaphysical units. We must also figure out a way to identify which one we ought to target for ethics (or whether just one will do the trick for all relevant forms of ethical theorizing). So in its purely metaphysical guise, reductionism must settle merely for presenting these four alternatives, remaining officially neutral on which one the ethicists should adopt. This two-step process— identifying the possible metaphysical units, then narrowing down the list to the ethically significant metaphysical units —is often overlooked by those wishing to adopt metaphysical conclusions in their normative theorizing, but both steps are important (a notable exception to those who overlook this point is Brink; see his 1990, 1997a, and 1997b).
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How to Write an Ethics Paper (with Pictures) – wikiHow Draft your thesis statement. The thesis is the central position you will be arguing in your ethics paper, but Free Thesis Statement Generator – Helpful Papers Thesis statement is a key part of the writing assignment. Creating your own thesis statement has never been so FAST and SIMPLE. Try it now for FREE. Choose Philosophy 1100: Introduction to Ethics Does it contain a clear statement of my main thesis? 3. Does it At the heart of a paper that examines some moral issue in a critical fashion is the setting out of 20 Persuasive Thesis Statement Examples That Are… – Kibin 16 Feb 2015 Do you think this is a persuasive thesis statement? (HINT: Say “no”!) Is it ethical to sentence juveniles as adults? Remember: Kibin editors are always willing to review your paper (and your thesis statement). Stuck On Your Sample thesis statements for final Aristotle paper 24 Apr 2008 Sample thesis statements for second Aristotle paper Please e-mail me the topic of your paper and your thesis statement by In this paper, I will argue that Aristotle's conception of pleasure successfully disproves ethical Sample thesis statements Ancient Ethical Theories, sample thesis statements. Your paper ought to be centered around giving support for a thesis. This thesis should be based on the Sample thesis statements Introduction to Philosophy, sample thesis statements. The final paper is a position paper, in which you give arguments for a position; it is not a research paper. Epicurus is down on 'materialism' (in the ethical, not the metaphysical sense). How to Write an Argumentative Essay Over Ethics | The Pen and While debates with friends and family over ethics can be emotionally charged, an academic essay should be a logical, . It should end with your thesis statement. Unless your paper is very long, a narrow, focused thesis is ideal because you'll How to Write a Thesis Statement With Examples – ThoughtCo 15 Jun 2017 A thesis statement provides the foundation for your entire research paper or essay. This statement is the central assertion that you want to Thesis Statement Examples – Write a Writing thesis–statement-examples-thesis–statement-samples-research-paper-. The thesis Sample Thesis Statement A: Ethical Implications of Organ Trade. Sample
The views documented thus far all appeal to psychology-based versionsof the ethically significant metaphysical units. What, though, ofbiology-based versions? One thought motivating nonconsequentialismover consequentialism has to do with compensation:nonconsequentialists think it would be unfair to compensate one basicmoral unit for a burden undergone by another such unit, somethingwhich consequentialism allegedly permits (Jeske 1993). Here thenon-identity of different basic moral units is significant. But whatare the moral units relevant to issues of compensation? These are mostoften thought to be psychological units, typically reductionistpersons. But why not think these basic units are instead humanbeings, individual animal organisms unified by biologicalcontinuity? One reason to do so stems from consideration of cases inwhich a child has been made worse off by some burden undergone whenshe was a fetus, e.g., her mother drank (giving her fetal alcoholsyndrome) or her mother's physician was negligent. Here she is owedcompensation, we might think, for what happened to her beforebirth. (And analogous cases might be constructed with respect tohumans who become non-persons, perhaps by going into a PVS.) Suchcases might then suggest that, if compensation presupposes personalidentity (or what matters in identity), then the criterion of identityrelevant to compensation is biological, in which case ethical theoriestargeting only psychological units are incomplete (D. Shoemaker 2007,338).
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The success of arguments for this conclusion actually depends on the specific version of reductionism being advanced. After all, there areseveral possible ethically significant metaphysical units compatiblewith reductionism, and it turns out that the larger the unit, the lesssuccessful the argument will be. As the authors on this topic do, wewill focus just on the three possible psychological units:persons, selves, and atoms. If one believes that the only relevantunits are atoms (momentary experiencers) — given that in theabsence of the further fact of identity one believes therejust are no other unifying relations of any significance(i.e., Parfit's Extreme Claim) — then it is easy to see thecomplete analogy between individual lives and sets of lives: neitherare unified by any significant metaphysical relations, so we couldthink of them both as just big collections of experiences, in whichcase there would seem to be no reason to apply distributive principleswithin either (or, alternatively, no reason not to apply suchprinciples to both — how much weight they ought to bearin that case would remain open, however). But notice that if oneadopts either of the other two psychology-based versions ofreductionism, according to which either selves or persons are thebasic moral units, the argument may not be as successful. If, forinstance, it is psychological continuity that matters instead of thefurther fact of identity — and matters just as much as identitywas thought to (i.e., Parfit's Moderate Claim)— then persons arethe ethically significant metaphysical units, but then there remains ametaphysical distinction between persons, for psychologicalcontinuity, in the absence of interpersonal connectedness, fails tounify sets of lives in the way it does individual lives (see Jeske1993, Brink 1997a). And the same goes for strong psychologicalconnectedness, which would unify selves in a way renderingthem metaphysically distinct from sets of lives.
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Once we make the switch from talk of identity to talk of unity relations as being ethically significant, however, things can also get quite complicated. For there seems no reason in principle why twoof the contending intrapersonal unity relations — psychologicalcontinuity and connectedness — could not also hold interpersonally. That is, not only could psychological continuity, say, hold one-many, between me-now and more than one person in the future, but it could also hold between me-now and otherspatially distinct, simultaneously-existing persons (Brink 1997a, 141–143, 1997b, 125–128). And the same could be true as well of psychological connectedness. At least some of the psychological relations making up connectedness and continuity can obviously obtain interpersonally, e.g., sameness of beliefs/desires/goals, and resemblance of character. But it also seems perfectly possible that memories and intentions may be shared between persons, produced by some common cause (Ibid.). Recognizing these connections widens the boundaries of what counts asa targeted unit (and in so doing it may also blur the boundaries between prudence and morality), but the ensuing messiness may not be worth it. After all, if the proper ethical unit is a self, say, unified by psychological connectedness, which obtains by degrees, that means that my unity with many others — and with future stages of myself — will be only partial, obtaining to various people in varying degrees. But if these are the units targeted by ethics, how do we mark their boundaries such that the moral concepts and principles coherently apply (McMahan 2002, 62)? In addition, who exactly would the practical agents in question be, where people are more or less unified with each other (Brink 1997b, 113–114)? And there may also be worries about how to apply moral concepts admittingof no scalar dimensions — like promises — to moral units — like selves — that do (Williams 1976, 202–204). These questions (and more) pose genuine challenges for accounts allowing for interpersonal unities.
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