Bioethics 27 (3):160-168 (2013)

Thomas Douglas
Oxford University
Some argue that humans should enhance their moral capacities by adopting institutions that facilitate morally good motives and behaviour. I have defended a parallel claim: that we could permissibly use biomedical technologies to enhance our moral capacities, for example by attenuating certain counter-moral emotions. John Harris has recently responded to my argument by raising three concerns about the direct modulation of emotions as a means to moral enhancement. He argues that such means will be relatively ineffective in bringing about moral improvements, that direct modulation of emotions would invariably come at an unacceptable cost to our freedom, and that we might end up modulating emotions in ways that actually lead to moral decline. In this article I outline some counter-intuitive potential implications of Harris' claims. I then respond individually to his three concerns, arguing that they license only the very weak conclusion that moral enhancement via direct emotion modulation is sometimes impermissible. However I acknowledge that his third concern might, with further argument, be developed into a more troubling objection to such enhancements
Keywords biomedical enhancement  moral education  emotion  John Harris  moral enhancement  freedom
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DOI 10.1111/j.1467-8519.2011.01919.x
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Egalitarianism and Moral Bioenhancement.Robert Sparrow - 2014 - American Journal of Bioethics 14 (4):20-28.
Voluntary Moral Enhancement and the Survival-at-Any-Cost Bias.Vojin Rakić - 2014 - Journal of Medical Ethics 40 (4):246-250.
Moral Neuroenhancement.Brian D. Earp, Thomas Douglas & Julian Savulescu - 2017 - In L. Syd M. Johnson & Karen S. Rommelfanger (eds.), The Routledge Handbook of Neuroethics. Routledge.

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