During public health crises including the COVID-19 pandemic, resource scarcity and contagion risks may require health systems to shift—to some degree—from a usual clinical ethic, focused on the well-being of individual patients, to a public health ethic, focused on population health. Many triage policies exist that fall under the legal protections afforded by “crisis standards of care,” but they have key differences. We critically appraise one of the most fundamental differences among policies, namely the use of criteria to categorically exclude (...) certain patients from eligibility for otherwise standard medical services. We examine these categorical exclusion criteria from ethical, legal, disability, and implementation perspectives. Focusing our analysis on the most common type of exclusion criteria, which are disease-specific, we conclude that optimal policies for critical care resource allocation and the use of cardiopulmonary resuscitation (CPR) should not use categorical exclusions. We argue that the avoidance of categorical exclusions is often practically feasible, consistent with public health norms, and mitigates discrimination against persons with disabilities. (shrink)

We inhabit a world in which the market is a dominant institutional form of social organization. This influence is not without its critics, and there is considerable debate amongst political philosophers and policy-makers about whether the range of the market should expand or contract and, further, about the extent to which the market should be subject to constraints and government regulation. The expansion of the market into realms hitherto unknown is the theme of a number of recent books, including Michael (...) Sandel's What Money Can't Buy and Debra Satz's Why Some Things Should Not Be for Sale, which build on earlier work by, amongst others, Elizabeth Anderson, Margaret Jane Radin, and Michael Walzer. (shrink)

A number of recent papers have described the successful derivation of egg and sperm precursor cells from mouse embryonic stem cells—so-called “artificial” gametes. Although many scientific questions remain, this research suggests numerous new possibilities for stem cell research and assisted reproductive technology, if a similar breakthrough is achieved with human embryonic stem cells. The novel opportunities raised by artificial gametes also prompt new ethical questions, such as whether same-sex couples should be able to access this technology to have children who (...) are genetically related to them both.THE CREATION OF “ARTIFICIAL” GAMETESOver the past two years, a number of papers have been published detailing the first successful attempts at differentiating mouse embryonic stem cells into egg1 and sperm2 precursor cells. Previously, researchers had used embryonic stem cells to generate tissues such as brain, liver, and pancreatic cells, but not germ cells of any kind. Production of gamete precursor cells was achieved initially through allowing stem cell lines to differentiate more or less randomly, but recent research has focused on identifying the precise ways in which differentiation into gametes can be precipitated and controlled. These breakthroughs make it seem likely that ongoing research on human stem cells will yield similar possibilities,3 raising questions over the practicalities of what might be achieved with such “artificial” gametes. In turn, the novel opportunities presented by artificial gametes raise a number of ethical concerns.The initial breakthrough, namely the obtaining of egg cells from mouse stem cells, was achieved by means of relatively simple science. Rather than coaxing stem cells to develop into eggs using complicated cocktails of growth factors, researchers adopted standard cell culture conditions, but grew the cells at higher density than usual.3–6 Growing the cells in this way led to the formation of ovary-like cell aggregates, which (when separated and stimulated with …. (shrink)

Spinoza’s Ethics must contain some of philosophy’s most baffling statements. All things are animate; the order and connection of ideas is the same as the order and connection of things: what would I be committed to in agreeing with these doctrines? His austere mode of exposition, sparing of illustrations and discursive explanations, ensures that any answer must be highly speculative.His weakness for dark sayings seems to have communicated itself to some of his best-known commentators. Of course where a philosopher’s thought (...) is itself opaque one would be unreasonable to expect lucidity in a commentator’s exposition of it. However he has been described as holding puzzling, to my mind unintelligible opinions on subjects concerning which, as far as I can see, his own statements more naturally suggest a much clearer and more comprehensible interpretation. There are problems enough in understanding his thought without adding needlessly to the list. I think there has been such an addition in discussion of his doctrines about the causal relationship between God and finite creatures, and this paper is devoted to suggesting another account of his thought on that topic which combines, I think, the advantages of being more intelligible and a more natural construction to place on his own statements, than the set of opinions generally laid at his door. (shrink)

C. A. J. Littlewood approaches Seneca's tragedies as Neronian literature rather than as reworkings of Attic drama, and emphasizes their place in the Roman world and in the Latin literary corpus. The Greek tragic myths are for Seneca mediated by non-dramatic Augustan literature. In literary terms Phaedra's desire, Hippolytus' innocence, and Hercules' ambivalent heroism look back through allusion to Roman elegy, pastoral, and epic respectively. Ethically, the artificiality of Senecan tragedy, the consciousness that its own dramatic worlds, events, and people (...) are literary constructs, responds to the contemporary Stoical dismissal of the public world as mere theatre. (shrink)

This is a surprisingly good book. Published by Longmans in Great Britain as part of a series on "Education Today," it provides a very lucid and cogent first glimpse at the discipline of the philosophy of religion. The author's perspective is derivative of the analytic school, but what makes the book so valuable is that Goodall relates linguistic distinctions to Biblical categories. The author makes it obvious that he is a believer and authenticates the conviction that one can be a (...) believer and still sound like Flew or Ryle. The influence of Ian T. Ramsey comes through loud and clear. Goodall presents his proofs for the validity of religious statements with clarity and vigor. Worth the price of the book alone is Goodall's discussion of Lear's "The pobble who had no toes."--W. A. J. (shrink)

Albert O. Hirschman was a development economist and political theorist whose work is essential reading for anyone interested in understanding how economic life figures in the political worlds we inhabit and the ways in which we give meaning to our lives in market-based societies. Perhaps best known for the distinction between 'exit' and 'voice', Hirschman was a prolific theorist who wrote about the role individual moral virtue and individual self-interest should play in economic activity, how economic growth in the developing (...) world might best be achieved, and the reactionary rhetoric of neo-conservative politicians in the late 1980s, to list but some of the areas he covered. Hirschman's writing was elegant; further, he understood the importance of the well-chosen word. He was, as this new biography by Jeremy Adelman shows, an economist for whom the essays of Montaigne were as important as the writings of Ricardo and Smith. (shrink)

Jason Stanley argues in his new book that propaganda is more prevalent within liberal democracies - and is of far greater concern - than is typically assumed. Indeed, Stanley suggests that the very idea that propaganda only proliferates within authoritarian regimes, which have ministries set aside for its production, is a central tenet of the propaganda of the West. Stanley's aim in this book is to outline the distinctive features of propaganda within a liberal democracy. On his account, the 'flawed (...) ideology' of vested and powerful interest groups undermines the genuinely valuable ideals at the heart of the democratic project; this is what he refers to as 'demagogic propaganda'. Although I am highly sceptical of the argumentative strategies Stanley employs, the book raises significant issues about the extent to which public debates in countries like the United States and Australia involve distorted conceptions of what democratic principles properly entail. Criticisms of the undemocratic and illiberal nature of political processes within liberal democracies are of course common on the left. Two key features set Stanley's work apart from much of that literature. First, he regards democratic principles as genuinely valuable and does not dismiss them as 'mere reactionary claptrap', as many in the New Left did forty years ago. Second, and more significantly, his intellectual background is highly unusual. Stanley is an analytic philosopher whose training was primarily in epistemology and formal semantics rather than in social theory or political philosophy. This is uncommon, since most analytic philosophers who are focused on epistemology and similar issues avoid political questions, a reticence of which Stanley does not approve. Indeed, the book is driven, as he says, by a profound sense of regret that analytic philosophy has surrendered many of its central questions to sociology and social theory. (shrink)

Over the past 50 years, we have witnessed a revolution in the organisation and social understanding of elite sport. Elite sport has been commercialised. Top-level athletes have become professionals who often receive remarkable levels of income and sporting events, such as the World Cup, are multi-billion dollar exercises that attract enormous levels of sponsorship. Many sports, such as cricket, have been substantially revamped in order to make them more appealing to mass audiences and, accordingly, more beneficial to sponsors and many (...) clubs, such as Manchester United, have become corporations in their own right. (shrink)

Invisible Hand accounts of the operations of the competitive market are often thought to have two implications for morality as it confronts economic life. First, explanations of agents economic activities eschew constitutive appeal to moral notions; and second, such moralism is pernicious insofar as it tends to undermine the operations of a socially valuable social process. This is the Mandevillean Conceit. The Conceit rests on an avarice-only reading of the profit-motive that is mistaken. The avarice-only reading is not the only (...) way of characterising the profit-motive, and there are some positive grounds for thinking the benefits of profit pursuit are better attributed to the "lucrephile", and not the avarice-only "lucrepath". (shrink)

Consider the following dilemma. If it is possible to identify the cause of a person's action and beliefs - causes that are outside the agent's own conscious reasoning - in what sense can we say that the person chooses what she does or she thinks? If the person did not consciously choose, then it is reasonable to ask whether she should be held morally responsible for any of the subsequent consequences of her actions. This is the general territory of the (...) puzzle that Neil Levy's thoughtful and elegantly written new book addresses. He explores what scientific advances in the study of consciousness might tell us about our capacity for choice and, hence, our responsibility for those choices. (shrink)

With over 10 000 bases of DNA being sequenced around the world per minute, it is vital that ethical discussion continues to keep pace with genetic research. This contribution by four top theorists in bioethics carefully considers the implications of the many ways genetic information will influence human health and reproduction, by considering “the most basic moral principles that would guide public policy and individual choice concerning the use of genetic interventions in a just and humane society” (4–5). Proceeding with (...) the themes of rights, justice, and harm, problems addressed by the authors include: the significance of the moral difference between treating genetic disease and altering personality characteristics; whether the utilisation of prenatal interventions to avoid disability discriminates against the disabled, and who should have control …. (shrink)

This book outlines the realist and pluralist philosophy of John Anderson, Australia's most original thinker. His teaching at Sydney University and his arti6es have deeply influenced Australian intellectual life. Several main themes run through his work, but Anderson never gave an overall account of his views. This is remedied here: exhibiting the range of Anderson's thought from logic, epistemology and theory of mind, to language and social theory, this volume sketches realism as a systematic philosophical position, while showing something of (...) the history of ideas in Australia. (shrink)

"The philosophical works of A. J. Ayer": p. [334]-341. Bibliography: p. [343]-346. Includes indexes.

It is often argued that the existence of qualia -- private mental objects -- shows that physicalism is false. In this paper, I argue that to think in terms of qualia is a misleading way to develop what is in itself a valid intuition about the inability of physicalism to do justice to our conscious experience. I consider arguments by Dennett and Wittgenstein which indicate what is wrong with the notion of qualia, but which by so doing, help us to (...) locate the real problem for physicalism. This is not that there may be mental as well as physical objects of which we are aware, but that the very notion of awareness is itself resistant to physicalist treatment. In the concluding sections, I draw on Wittgenstein's positive account of sensations, to suggest a way in which the apparent chasm separating objective and subjective viewpoints might be bridged in a non-reductive fashion. (shrink)

We investigated how people interpret conditionals and how stable their interpretation is over a long series of trials. Participants were shown the colored patterns on each side of a six-sided die, and were asked how sure they were that a conditional holds of the side landing upwards when the die is randomly thrown. Participants were presented with 71 trials consisting of all combinations of binary dimensions of shape (e.g., circles and squares) and color (e.g., blue and red) painted onto the (...) sides of each die. In two experiments (N1 = 66, N2 = 65), the conditional event was the dominant interpretation, followed by conjunction, and material conditional responses were negligible. In both experiments, the percentage of participants giving a conditional event response increased from around 40% at the beginning of the task to nearly 80% at the end, with most participants shifting from a conjunction interpretation. The shift was moderated by the order of shape and color in each conditional’s antecedent and consequent: participants were more likely to shift if the antecedent referred to a color. In Experiment 2 we collected response times: conditional event interpretations took longer to process than conjunction interpretations (mean difference 500 ms). We discuss implications of our results for mental models theory and probabilistic theories of reasoning. (shrink)