‘A Promise Made is a Debt Unpaid’: Nietzsche on the Morality of Commitment and the Commitments of Morality
This article discusses what we can learn about promising and about Nietzsche’s critique of morality from his discussion of sovereign promising in the opening sections of the second essay of On the Genealogy of Morals. It argues that the philosophical focus of GM II: 1–2 is not the nature of promising in the narrow sense of making a pledge to do something for someone else, but the nature of pledging or committing oneself in general. It identifies the root difference between a moral obligation and a Nietzschean account of promissory fidelity. It argues that, in its focus on the difficult questions of what it means and how it is possible to bind oneself to a course of action, the Nietzschean account is philosophically deeper than the moral obligation account. Finally, the article considers misconceptions of revisionist readings of GM II: 1–2.
John Harris and Søren Holm
Abortion is one of those classic problems that has been discussed in all of the major ‘fertile periods’ of practical philosophy, from the flourishing of Greek thought, through the medieval period, in the Renaissance and from the start of modern applied ethics in the 1960s. This article begins with a brief historical overview of the discussion of the ethics of abortion, and then proceeds to a range of questions that have been prominent in the philosophical discussion about abortion since the 1960s. The two main areas of controversy have been how to understand the moral status of the fetus, and whether a right to abortion can be based in the mother's right to autonomy.
This chapter, which examines views about abortion and death, discusses claims about abortion and explains some ways for considering these claims to be true. It analyzes whether abortion causes the death of a fetus and whether bringing death to a fetus greatly harms it, also discussing the relevant issues of nonsentient fetus, intermediate judgment argument, and the unequal harm of death judgment.
Mahmoud F. Fathalla
There is an ethical imperative to take public health action to eliminate the global problem of unsafe abortion. The moral obligation is dictated by the magnitude of the problem, the health inequities and social injustices that result from lack of access to safe abortion, the voices of women calling for action, and an international consensus recognizing unsafe abortion as a global health problem. The availability of public health interventions and the cost savings associated with fewer abortion complications reinforce the obligation to address unsafe abortion. Public health actions include reducing the need for abortion through family planning, providing safe abortion to the full extent of the law, managing abortion complications, and providing post-abortion care. These actions intersect with morality, religion, law, justice, and human rights. The public health community has a collective social and ethical responsibility to stand beside and behind women as they claim their human right to health.
The three major classical accounts of the morality of abortion are all subject to at least one major problem. Can we do better? This article aims to discuss three accounts that purport to be superior to the classical accounts. First, it discusses the future of value argument for the immorality of abortion. It defends the claim that the future of value argument is superior to all three of the classical accounts. It then goes on to discuss Warren's attempt to fix up her personhood account and David Boonin's attempt to fix up Tooley's desire account. Warren claims that her updated version of a personhood account is superior to any potentiality account, such as the future of value account. The article evaluates her claim. Boonin argues that his improved desire view both deals adequately with the apparent counterexamples to Tooley's original account and also is superior to the future of value account. The article evaluates his views as well.
Sheelagh McGuinness and Heather Widdows
If women are to have true equality with men, they must be able to control the number of children they have and the time of childbirth. Access to family planning services, particularly safe contraception and abortion, is key to this control and thus must be understood as basic reproductive rights. To disallow such access effectively bars women from attaining equality with men by denying minimal standards of bodily integrity. These rights must be understood not just in terms of noninterference but also in terms of ensuring an enabling environment to access to these services. International human rights norms are an important empowerment tool and are evolving towards protecting basic reproductive rights, but there is still more to be accomplished. An important threat to basic reproductive rights, which must be resisted, is the Global Gag Rule that prohibits funding to reproductive agencies which offer abortion services.
Anne Drapkin Lyerly, Elana Jaffe, and Margaret Olivia Little
Advancing fair access to evidence-based pregnancy-related services is a critical public health priority. It is widely recognized that there are inequalities in lifesaving interventions. This chapter however addresses issues raised by services whose value or utility are contested. Using illustrative examples of prenatal genetic testing and modes of childbirth, the chapter highlights the ways in which issues of access are complicated by social and cultural ideas about what is valued; discusses contested questions about what is ethically responsible or required of patients, providers, and public health systems in these reproductive health contexts; and addresses areas of needed research and further ethical analysis. It concludes that issues of access in pregnancy-related care must attend both to broad issues of justice and access and to particular ways that pregnancy services are valued, debated, and made available to women who might—or might not—benefit from them.
This chapter examines the role of the virtuous agent in the acquisition of virtue. It rejects the view of the virtuous agent as a direct model for imitation and instead focuses on recent research on the importance of phronesis. Phronesis is understood as a type of moral “know-how”—expertise that is supported by a variety of abilities, from emotional maturity, to self-reflection, to an empathic understanding of what moves others, to an ability to see beyond the surface and understand the complexities of human behavior. If we want to acquire virtue, instead of focusing on the virtuous agent as such, we should be trying to understand the abilities exemplified by his phronesis. As part of this project, the author also considers philosophers who seek inspiration from the empirical sciences to shed light on how phronetic expertise is developed and what relevance this may have for moral education.
Alfred R. Mele
What are actions? And how are actions to be explained? These two central questions of the philosophy of action call, respectively, for a theory of the nature of action and a theory of the explanation of actions. Many ordinary explanations of actions are offered in terms of such mental states as beliefs, desires, and intentions, and some also appeal to traits of character and emotions. Traditionally, philosophers have used and refined this vocabulary in producing theories of the explanation of intentional actions. An underlying presupposition is that common-sense explanations expressed in these terms have proved very useful. People understand their own and others' actions well enough to coordinate and sustain complicated, cooperative activities integral to normal human life, and that understanding is expressed largely in a common-sense psychological vocabulary. This article focuses on these issues.
James R. Otteson
The Theory of Moral Sentiments (1759) is Adam Smith's major contribution to ethical thought. Although it underwent six revisions during his lifetime, its primary arguments did not change, and this chapter focuses on those aspects that remain constant, beginning with an overview of Smith's theory followed by a discussion of the main elements of the theory. Smith presents morality as systems of overlapping spontaneous order that arise unintentionally based on continuous interactions, reactions, and responses to feedback. Although the philosopher can discover the relative utility of specific aspects of a community's moral standards, and thus make recommendations or encouragements to increase utility, Smith agrees with Hume that moral distinctions are not derived from reason.