Thesis (Ph. D. in philosophy)--University of Illinois at Chicago, 1986. Vita. Includes bibliograp... more Thesis (Ph. D. in philosophy)--University of Illinois at Chicago, 1986. Vita. Includes bibliographical references (leaves 331-338). Typescript (photocopy).
This essay canvasses the philosophical literature on forgiveness over the past quarter century an... more This essay canvasses the philosophical literature on forgiveness over the past quarter century and outlines some of the major lines of argumentation and areas of investigation, including interpersonal forgiveness, self-forgiveness, political forgiveness, and whether there may be third-party forgiveness, and whether forgiveness is morally obligatory, permissible, or even wrong. It also discussed forgiveness as a virtue.
The term "temptation" admits of two normative senses, a primary meaning which is essentially mora... more The term "temptation" admits of two normative senses, a primary meaning which is essentially moral, and a secondary meaning which is non-moral though nevertheless evaluative. The Oxford American Dictionary lists "to arouse a desire in" and "to attract" as the second meaning of the term. 1 This common meaning is invoked in such colloquialisms as "I was tempted to have another cup of coffee," or "I was tempted to stay up late and watch a movie." These examples suggest that we often use "temptation" to mean nothing more than desire, and thus that "temptation" is sometimes used in a non-moral way. Though non-moral, this sense of "temptation" is nevertheless normative, since to desire something involves possessing a pro-attitude toward the object. But the central meaning of "temptation," according to the Oxford English Dictionary, is "the action of tempting or fact of being tempted, especially to evil." 2 There are active and passive dimensions to this. On the one hand, "temptation" involves something that tempts: an agent or object of temptation. On the other hand, temptation connotes the state of being tempted: a subjective state. The standard definition also makes clear that the active and passive aspects of temptation have a special relation to evil. Although this may be compatible with being tempted to do good, it seems exceedingly odd to suppose, for instance, that we might be tempted to tell the truth, or care lovingly for our child, or obey the law. We need to know more about the relationship between temptation and evil, if only to determine whether it is possible to be tempted to do good. One recent author goes so far as to assert that both tempting and being tempted are necessarily immoral, implying that the link between temptation and evil is conceptual. 3 If so, then it is not merely odd but absurd to suppose that we might be tempted to do good. The passive dimension of the standard definition, the state of being tempted, raises the issue of what such a condition involves, and whether it is itself active or passive. If being tempted is a psychological condition in which we are disposed toward that which we believe is wrong or bad, then it is important to identify the specific beliefs and desires, intentions and motives, and knowledge
ABSTRACT Recent philosophical arguments in favor of legal markets in human organs such as kidneys... more ABSTRACT Recent philosophical arguments in favor of legal markets in human organs such as kidneys claim that respect for autonomy justifies such markets. I argue that these arguments fail to establish the moral permissibility of commercialized organ sales because they do not show that those most likely to serve as vendors would choose to sell autonomously. Pro-market views utilize hierarchical theories of autonomy to demonstrate that potential organ vendors may autonomously consent to selling their organs even in the absence of any practical alternative to doing so. But central to hierarchical accounts of autonomy is the idea that persons my experience volitional ambivalence, a condition in which the will is irreconcilably conflicted. Because commercialized organ sales would create volitional ambivalence in many of those who opt to sell an organ, the choice to sell an organ would not be an autonomous one.
Thesis (Ph. D. in philosophy)--University of Illinois at Chicago, 1986. Vita. Includes bibliograp... more Thesis (Ph. D. in philosophy)--University of Illinois at Chicago, 1986. Vita. Includes bibliographical references (leaves 331-338). Typescript (photocopy).
This essay canvasses the philosophical literature on forgiveness over the past quarter century an... more This essay canvasses the philosophical literature on forgiveness over the past quarter century and outlines some of the major lines of argumentation and areas of investigation, including interpersonal forgiveness, self-forgiveness, political forgiveness, and whether there may be third-party forgiveness, and whether forgiveness is morally obligatory, permissible, or even wrong. It also discussed forgiveness as a virtue.
The term "temptation" admits of two normative senses, a primary meaning which is essentially mora... more The term "temptation" admits of two normative senses, a primary meaning which is essentially moral, and a secondary meaning which is non-moral though nevertheless evaluative. The Oxford American Dictionary lists "to arouse a desire in" and "to attract" as the second meaning of the term. 1 This common meaning is invoked in such colloquialisms as "I was tempted to have another cup of coffee," or "I was tempted to stay up late and watch a movie." These examples suggest that we often use "temptation" to mean nothing more than desire, and thus that "temptation" is sometimes used in a non-moral way. Though non-moral, this sense of "temptation" is nevertheless normative, since to desire something involves possessing a pro-attitude toward the object. But the central meaning of "temptation," according to the Oxford English Dictionary, is "the action of tempting or fact of being tempted, especially to evil." 2 There are active and passive dimensions to this. On the one hand, "temptation" involves something that tempts: an agent or object of temptation. On the other hand, temptation connotes the state of being tempted: a subjective state. The standard definition also makes clear that the active and passive aspects of temptation have a special relation to evil. Although this may be compatible with being tempted to do good, it seems exceedingly odd to suppose, for instance, that we might be tempted to tell the truth, or care lovingly for our child, or obey the law. We need to know more about the relationship between temptation and evil, if only to determine whether it is possible to be tempted to do good. One recent author goes so far as to assert that both tempting and being tempted are necessarily immoral, implying that the link between temptation and evil is conceptual. 3 If so, then it is not merely odd but absurd to suppose that we might be tempted to do good. The passive dimension of the standard definition, the state of being tempted, raises the issue of what such a condition involves, and whether it is itself active or passive. If being tempted is a psychological condition in which we are disposed toward that which we believe is wrong or bad, then it is important to identify the specific beliefs and desires, intentions and motives, and knowledge
ABSTRACT Recent philosophical arguments in favor of legal markets in human organs such as kidneys... more ABSTRACT Recent philosophical arguments in favor of legal markets in human organs such as kidneys claim that respect for autonomy justifies such markets. I argue that these arguments fail to establish the moral permissibility of commercialized organ sales because they do not show that those most likely to serve as vendors would choose to sell autonomously. Pro-market views utilize hierarchical theories of autonomy to demonstrate that potential organ vendors may autonomously consent to selling their organs even in the absence of any practical alternative to doing so. But central to hierarchical accounts of autonomy is the idea that persons my experience volitional ambivalence, a condition in which the will is irreconcilably conflicted. Because commercialized organ sales would create volitional ambivalence in many of those who opt to sell an organ, the choice to sell an organ would not be an autonomous one.
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