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though this points towards a very important aspect, the badness of death cannot be explained solely via the desire to continue living. For one thing, one does not always have to explicitly express a desire for x for x to be in one’s interest and, accordingly, to be harmed by x’s non-occurrence. In

In: Planning for the Future

harm to a child than it does to a newborn infant, then we are in need of an alternative account of the badness of death. Jeff McMahan now proposes that how much someone is harmed by his death is not only a question of how much future good his life would have contained, but also, how much he himself is

In: Planning for the Future

continuing to live is so weak in relation to our interest in ending the cow’s life, that her death can be morally justified. Another person may disagree on the basis that the cow’s inherent value gave her a right not to be sacrificed for the greater overall utility. Put differently, the claim that animals

In: Planning for the Future
Author: Roland Hesse

Scanlon, that is not all that is relevant. We also have to take into account the fact that an agent has a »special claim to and authority over his or her own life and body« (Scanlon 2000, 313). Accepting a principle that permitted killing A so that B and C will not be killed »would be to take the view

In: Killing to Prevent Killings?

writes: I am taking it as read that there are certain prerequisites to living a fully flourishing human life: that in order to do so an individual must have the capability, or meaningful opportunity, to enjoy continued life (at least to a normal human length), bodily health, bodily integrity

In: Climate Change and Individual Moral Duties

obtaining food. Or, consider a person who is constantly told untrue or misleading information. She will not only be unable to successfully achieve her desired goal that motivates her to act but she will also have a hard time maintaining the resources she already successfully achieved. Next to well

In: Climate Change and Individual Moral Duties

globe (Cripps, 2013, p. 152). Because Al Gore is a living public figure, I would like to refrain from discussing Al Gore’s personal consistency here. But the point of consistency may be discussed without reference to real life persons: Suppose there is a public figure who finds herself in the position

In: Climate Change and Individual Moral Duties

’s time-relative interest account of the badness of death and his depiction of the stuck-in-time animal, confined to a mental life in the present. Obviously, but worth noting, the stuck-in-time hypothesis does not entail that animals cannot behave in a future-oriented manner. Animals constantly behave

In: Planning for the Future

auf ein biologisch bedingtes Faktum im Sinne des naturwissenschaftlichen Naturalismus zu rechtfertigen ist: »The fact of value isn’t value itself – it is merely a fact. But it is a fact of life. In fact, it is the fact of life. It is the natural condition of living things to be valuers, and that is

In: Die praktische Notwendigkeit des Guten
Author: C.M. Melenovsky

1993 upon being told that the new facility would be a home for life. In 1998, the health authority decided to close the new facility and transfer the citizen again. At this point, the citizen sought to estop the transfer on the basis that the government had induced legitimate expectations of having a

In: Journal of Moral Philosophy