There has been a time in my teaching career that I used to cite in my introductory classes ‘Moral Philosophy’ from Erica Jong's Fear of Flying . The situation leading up to the quote is that the main character, Isadora, is asked a sexual favour by her brother in law, Pierre. Her answer and the subsequent dialogue read then as follows: ‘I can't’ , I said. ‘Come on,’ Pierre said, ‘I'll teach you.’ ‘I didn't mean that … I meant that (...) I can't; morally , I can…’. (shrink)

There has been a time in my teaching career that I used to cite in my introductory classes ‘Moral Philosophy’ from Erica Jong's Fear of Flying . The situation leading up to the quote is that the main character, Isadora, is asked a sexual favour by her brother in law, Pierre. Her answer and the subsequent dialogue read then as follows: ‘I can't’ , I said. ‘Come on,’ Pierre said, ‘I'll teach you.’ ‘I didn't mean that … I meant that (...) I can't; morally , I can…’. (shrink)

In the first part of the paper an argument is developed to the effect that (1) there is no moral ground for individual persons to feel responsible for or guilty about crimes of their group to which they have in no way contributed; and (2) since there is no irreducibly collective responsibility nor guilt at any time, there is no question of them persisting over time. In the second part it is argued that there is nevertheless sufficient reason for innocent (...) individual members of a group (that persists over time) to take on responsibility and guilt for the evil other (earlier) members have committed. The reason depends on the acceptability of a particular psychological theory of personal identity. (shrink)

[Masaryk and Korsgaard on God and Moral Obligation: Toward a Moral Argument for the Existence of God].

What I set out to do is to cast some doubt on the thesis that, in Bernard Williams's words, any appeal to God in morality “either adds nothing at all, or it adds the wrong sort of thing”. A first conclusion is that a morality of real, inescapable and (sometimes) for the agent costly obligations, while being at home in a theistic metaphysic, does not sit easily with metaphysical, atheistic naturalism. The second conclusion is that Christine Korsgaard's impressive ethical project (...) which is neutral towards theism and atheism fails in giving a satisfying account of such obligations. My final claim is that a theistic account in terms of a strong divine command theory might succeed where non- and atheistic accounts seem to founder. (shrink)

Originally published in Ton van den Beld, ed., MORAL RESPONSIBILITY AND ONTOLOGY. Kluwer. 2000.

Kritische bijdragen over ideologisch gekleurde vormen van westerse culturele antropologie.

This article examines the efficacy of an ethics discernment process in the organizational context, a practice referred to in the paper as "mission due diligence." This type of ethics discernment is a structured process intended to awaken the ethical concerns that a particular issue raises within moral agents and to give voice, directly and indirectly, to those who will be impacted by, and responsible for, strategic decision making. The efficacy of this particular ethics discernment practice is contingent upon several realities, (...) including, but not limited to 1) the timing in which it is undertaken, 2) the degree of importance and relevance attributed to it, and 3) the skills of the person leading it. This case report examines how this process was used to highlight and address the ethical issues related to a new hiring policy, namely, a mandatory nicotine screening test for prospective employees in the healthcare context. (shrink)

Theorie en de praktijk, geënt op filosofieën en mediatatie-methoden uit Zen-kloosters en Hindoe-ashrams.

Logicians treat assertions as true, believed or merely hypothesized sentences. The reasoner who uses them, however, is the sole referee who can validate their truth, their aptness to describe an actual situation, their strength (as beliefs) or the relevance of their use in the current logical context. Moreover, the reasoner actively counts on these factors, as part of the reasoning process itself, and should normally be capable, when asked to do so, to assign consistently relative strengths to the assertions used. (...) The paper assumes, first, that assertions have -each- an associated, measurable strength, and that, second, this strength has significant -and measurable- effects on the truth of the sentences, the validity of the conclusion and the soundness of the reasoning. The concepts and formulas required for this are explored, and a semantics and proof theory for a sentential calculus of assertions are proposed as a natural extension of ordinary two-valued reasoning. The resulting theory, though reminiscent of Probability,is autonomous, self-contained and of a purely logical nature. (shrink)

My main purpose in this article is to establish the meaning of a ‘good death’ when death is self-chosen. I will take as my point of departure the new notion of ‘self-euthanasia’ and the corresponding practice that has evolved in the Netherlands in recent years. Both physician-euthanasia and self-euthanasia refer to an ideal process of a good death, the first being ultimately the physician's responsibility, while the second is definitely the responsibility of the individual choosing to die. However, if we (...) also accept the existence of a fundamental moral difference between ending another person's life and ending your own life, and if we accept this moral difference to be also relevant to the normatively laden good death, then this difference represents a strong reason for preferring self-euthanasia to physician-euthanasia. (shrink)

Miracle narratives are an essential part of nearly all religious traditions. The importance of miracles also applies to Christianity. The Gospels record thirty-five miracles that Jesus is said to have performed, including twenty-three miraculous healings and nine nature miracles (for example, stilling a storm and turning water into wine). At the heart of Christian faith lies the story of Jesus' resurrection from the dead. However, the factuality of these events has been increasingly problematised, especially since the period of the Enlightenment. (...) In this study, it is argued that the current debate between science-oriented critics of miracles and their religious opponents focuses predominantly on the question of factuality and evidence at the loss of the religious meaning of miracles. The suggestion that science and religion would be opposite approaches is denied in a proposal of a balanced hermeneutical approach of miracles that does justice to scientific findings, religious texts and experience. (shrink)

Cet ouvrage constitue une introduction à la pensée politique de Raymond Aron (1905-1983). Après être revenu sur l'itinéraire intellectuel et politique complexe de celui qui se définissait comme un " spectateur engagé ", il présente et analyse ses contributions à différents champs du savoir : la sociologie des sociétés modernes, la théorie des régimes politiques, la philosophie politique, l'étude des relations internationales et la philosophie de l'histoire. Ce livre a pour ambition de faciliter l'accès d'une nouvelle génération de lecteurs à (...) la pensée de ce " classique méconnu ". Il repose sur une relecture qui se veut distanciée et sereine de l'ensemble de l'œuvre, et sur la prise en compte des acquis récents de la recherche française et internationale. Ce faisant, il vise aussi à dresser un panorama des différentes interprétations se déployant actuellement au sein des études aroniennes. (shrink)