This paper explores the position that moral enhancement interventions could be medically indicated in cases where they provide a remedy for a lack of empathy, when such a deficit is considered pathological. In order to argue this claim, the question as to whether a deficit of empathy could be considered to be pathological is examined, taking into account the difficulty of defining illness and disorder generally, and especially in the case of mental health. Following this, Psychopathy and a fictionalised mental (...) disorder are explored with a view to consider moral enhancement techniques as possible treatments for both conditions. At this juncture, having asserted and defended the position that moral enhancement interventions could, under certain circumstances, be considered medically indicated, this paper then goes on to briefly explore some of the consequences of this assertion. First, it is acknowledged that this broadening of diagnostic criteria in light of new interventions could fall foul of claims of medicalisation. It is then briefly noted that considering moral enhancement technologies to be akin to therapies in certain circumstances could lead to ethical and legal consequences and questions, such as those regarding regulation, access, and even consent. (shrink)

Concerns that people would be disinclined to voluntarily undergo moral enhancement have led to suggestions that an incentivised programme should be introduced to encourage participation. This paper argues that, while such measures do not necessarily result in coercion or undue inducement (issues with which one may typically associate the use of incentives in general), the use of incentives for this purpose may present a taboo tradeoff. This is due to empirical research suggesting that those characteristics likely to be affected by (...) moral enhancement are often perceived as fundamental to the self; therefore, any attempt to put a price on such traits would likely be deemed morally unacceptable by those who hold this view. A better approach to address the possible lack of participation may be to instead invest in alternative marketing strategies and remove incentives altogether. (shrink)

It seems, at first glance, that a Kantian ethics approach to moral enhancement would tend towards the position that there could be no place for emotional modulation in any understanding of the endeavour, owing to the typically understood view that Kantian ethics does not allow any role for emotion in morality as a whole. It seems then that any account of moral bioenhancement which places emotion at its centre would therefore be rejected. This article argues, however, that this assumption is (...) incorrect. Given later writings by Kant on the role of sympathy, and taking into account other concerns in Kantian ethics, it may in fact be the case that Kantian ethics would allow for an account of moral bioenhancement through emotional modulation, and that in some cases such an intervention might even be considered to be a duty. (shrink)

s for the Second Workshop on Implementing Machine Ethics.

In 1781, British Envoy Sir William Hamilton wrote to Joseph Banks of an astonishing discovery in rural Abruzzo. The inhabitants of Isernia offered wax phalluses as votives to Catholic shrines during the annual Fête of St. Cosmo and Damiano. The waxen vows were evidence that the cult of Priapus persisted in the modern world, and their appearance produced thauma or wonder in antiquarian circles. Moving from Hamilton’s letter to Richard Payne Knight’s A Discourse on the Worship of Priapus (1786), this (...) essay draws from recent scholarship on the phenomenology of thauma to recast this well-known episode of the ex-voti as an eighteenth-century attempt to reconcile archaic Greek and modern modes of perception. Using archaic texts to ascribe new meaning to phallic emblems, Knight created an interpretative framework through which moderns might draw closer to the ancient world. (shrink)

In 1781, British Envoy Sir William Hamilton wrote to Joseph Banks of an astonishing discovery in rural Abruzzo. The inhabitants of Isernia offered wax phalluses as votives to Catholic shrines during the annual Fête of St. Cosmo and Damiano. The waxen vows were evidence that the cult of Priapus persisted in the modern world, and their appearance produced thauma or wonder in antiquarian circles. Moving from Hamilton’s letter to Richard Payne Knight’s A Discourse on the Worship of Priapus (1786), this (...) essay draws from recent scholarship on the phenomenology of thauma to recast this well-known episode of the ex-voti as an eighteenth-century attempt to reconcile archaic Greek and modern modes of perception. Using archaic texts to ascribe new meaning to phallic emblems, Knight created an interpretative framework through which moderns might draw closer to the ancient world. (shrink)