morality

Should Iceland Ban Circumcision? A Legal and Ethical Analysis

By Lauren Notini and Brian D. Earp

*Note: a condensed version of this article titled “Iceland’s Proposed Circumcision Ban” is being cross-published at Pursuit.

 

For a small country, Iceland has had a big impact on global media coverage recently, following its proposed ban on male circumcision before an age of consent.

Iceland’s proposed legislation seeks to criminalise circumcision on male minors that is unnecessary “for health reasons,” stating individuals who remove “part or all of the sexual organs shall be imprisoned for up to 6 years.”

The bill claims circumcision violates children’s rights to “express their views on the issues [concerning them]” and “protection against traditions that are harmful.”

According to bill spokesperson Silja Dögg Gunnarsdóttir, a key reason for the bill is that all forms of female genital cutting (FGC), no matter how minor, have been illegal in Iceland since 2005, but no similar legislation exists for males.

“If we have laws banning circumcision for girls,” she said in an interview, then for consistency “we should do so for boys.” Consequently, the bill is not specific to male circumcision, but adapts the existing law banning FGC, changing “girls” to “children.”

There is much to unpack here. We first discuss self-determination and informed consent, before addressing claims about potential health benefits and harms. We then explore the religious significance of circumcision for some groups, and ask what implications this should have.

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Oxford Uehiro Prize in Practical Ethics: When is Sex With Conjoined Twins Permissible?

This essay was the runner up in the Oxford Uehiro Prize in Practical Ethics Graduate Category

Written by University of Oxford student James Kirkpatrick

It is widely accepted that valid consent is necessary for the permissibility of sexual acts. This requirement explains why it is impermissible to have sex with non-human animals, children, and agents with severe cognitive impairments. This paper explores the implications of this requirement for the conditions under which
conjoined twins may have sex.[1] I will argue that sex with conjoined twins is impermissible if one of them does not consent. This observation generalises to prohibitions on a wide range of everyday activities, such as masturbation, blood donations, and taking drugs to cure one’s headache. While these implications are
highly counterintuitive, it is dificult to articulate the relevant moral difference between these cases. Continue reading

The Psychology of Speciesism: How We Privilege Certain Animals Over Others

Written by Lucius Caviola

Our relationship with animals is complex. There are some animals we treat very kindly; we keep them as pets, give them names, and take them to the doctor when they are sick. Other animals, in contrast, seem not to deserve this privileged status; we use them as objects for human consumption, trade, involuntary experimental subjects, industrial equipment, or as sources of entertainment. Dogs are worth more than pigs, horses more than cows, cats more than rats, and by far the most worthy species of all is our own one. Philosophers have referred to this phenomenon of discriminating individuals on the basis of their species membership as speciesism (Singer, 1975). Some of them have argued that speciesism is a form of prejudice analogous to racism or sexism.

Whether speciesism actually exists and whether it is related to other forms of prejudice isn’t just a philosophical question, however. Fundamentally, these are hypotheses about human psychology that can be explored and tested empirically. Yet surprisingly, speciesism has been almost entirely neglected by psychologists (apart from a few). There have been fewer than 30 publications in the last 70 years on this topic as revealed by a Web of Science search for the keywords speciesism and human-animal relations in all psychology journals. While this search may not be totally exhaustive, it pales in comparison to the almost 3’000 publications on the psychology of racism in the same time frame. The fact that psychology has neglected speciesism is strange, given the relevance of the topic (we all interact with animals or eat meat), the prevalence of the topic in philosophy, and the strong focus psychology puts on other types of apparent prejudice. Researching how we assign moral status to animals should be an obvious matter of investigation for psychology.

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Cross Post: The Discomforts of Being a Utilitarian

Written by Hazen Zohny 

Please note that this essay was originally published in Quillette Magazine.

 

The Discomforts of Being a Utilitarian 

I recently answered the nine questions that make up The Oxford Utilitarianism Scale. My result: “You are very utilitarian! You might be Peter Singer.”

This provoked a complacent smile followed by a quick look around to ensure that nobody else had seen this result on my monitor. After all, outright utilitarians still risk being thought of as profoundly disturbed, or at least deeply misguided. It’s easy to see why: according to my answers, there are at least some (highly unusual) circumstances where I would support the torture of an innocent person or the mass deployment of political oppression.

Choosing the most utilitarian responses to these scenarios involves great discomfort. It is like being placed on a debating team and asked to defend a position you abhor. The idea of actually torturing individuals or oppressing dissent evokes a sense of disgust in me – and yet the scenarios in these dilemmas compel me not only to say such acts are permissible, they’re obligatory. Biting bullets is almost always uncomfortable, which goes a long way in explaining the lack of popularity utilitarianism enjoys. But this discomfort largely melts away once we recognize three caveats relevant to the Oxford Utilitarianism Scale and to moral dilemmas more generally.

The first of these relates to the somewhat misleading nature of these dilemmas. They are set up to appear as though you are being asked to imagine just one thing, like torturing someone to prevent a bomb going off, or killing a healthy patient to save five others. In reality, they are asking two things of you: imagining the scenario at hand, and imaging yourself to be a fundamentally different being – specifically, a being that is able to know with certainty the consequences of its actions.

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Super Soldiers, Civ-Mil Relations, and the 21st Century Coriolanus

Written by Michael Robillard

 

            “Let me have war, say I: it exceeds peace as far as day does night; it’s spritely, waking, audible, and full of vent. Peace is a very apoplexy, lethargy; mulled, deaf, sleepy, insensible; a getter of more bastard children than war’s a destroyer of men.”
William Shakespeare, The Tragedy of Coriolanus

As 21st century technology continues to progress at an ever alarming pace, the science-fiction notion of ‘human enhancement’ looks, day by day, to be an ever-approaching reality. Neuro-chemical enhancement, genetic enhancement, man/machine pairing; each of these emerging technologies carries with it, both individually and collectively, a host of ethical worries concerning the well-being, autonomy, and identity of the individual person. These ethical worries arguably become even more problematic and complex when considering the specific enhancement of soldiers.

In addition to the many ethical concerns surrounding human enhancement in general, the issue of soldier enhancement in particular appears to come with its own set of unique moral problems. This is so, at least in part, since the role of soldier often requires the promotion of attributes, aspects of character, and capacities that are arguably virtuous within the context of war but potentially vicious within the context of otherwise ‘normal’ society. Indeed, a propensity towards obedience, a disinhibition towards violence, extreme tolerance for risk, and being exceptionally skillful at the trade of killing are not typical attributes we would consider noble or praise-worthy within the day-to-day domestic sphere, though they are attributes absolutely vital for success on the battlefield. Continue reading

Does Female Genital Mutilation Have Health Benefits? The Problem with Medicalizing Morality

Does Female Genital Mutilation Have Health Benefits? The Problem with Medicalizing Morality

By Brian D. Earp (@briandavidearp)

Please note: this piece was originally published in Quillette Magazine.

 

Four members of the Dawoodi Bohra sect of Islam living in Detroit, Michigan have recently been indicted on charges of female genital mutilation (FGM). This is the first time the US government has prosecuted an “FGM” case since a federal law was passed in 1996. The world is watching to see how the case turns out.

A lot is at stake here. Multiculturalism, religious freedom, the limits of tolerance; the scope of children’s—and minority group—rights; the credibility of scientific research; even the very concept of “harm.”

To see how these pieces fit together, I need to describe the alleged crime.

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Oxford Uehiro Prize in Practical Ethics: Is Sex With Robots Rape? Written by Romy Eskens

This essay was the winner in the Graduate Category of the Oxford Uehiro Prize in Practical Ethics 2017

Written by University of Oxford student, Romy Eskens

On The Permissibility of Consentless Sex With Robots

Recent movies and TV-series, such as Ex Machina and Westworld, have sparked popular interest in sex robots, which are embodied AI systems designed to provide sex for humans. Although for many it may seem absurd to think that humans will ever replace their human bedpartners with artificial machines, the first sexbots have already entered the commercial market. In 2010, TrueCompanion introduced Roxxxy, a sexbot with synthetic skin and an AI system that allows her to interact with her user through speech and affective communication. Another example of sexbots currently for sale are the RealDolls, which are silicone sexbots available in different models and upgradable with insertable faces and body parts. The question I address in this essay is: do humans require consent from sexbots for sexual activity to be permissible? Continue reading

Oxford Uehiro Prize in Practical Ethics: What Makes Discrimination Wrong? Written by Paul de Font-Reaulx

This essay was the winner in the Undergraduate Category of the Oxford Uehiro Prize in Practical Ethics 2017

Written by University of Oxford student, Paul de Font-Reaulx

 

What makes discrimination wrong?

Most of us intuitively take discrimination based on gender or ethnicity to be impermissible because we have strong rights to be treated on the basis of merit and capacity rather than e.g. ethnicity or gender. I argue that, despite how this suggestion seems intuitive to most of us with a humanist perspective, it is indefensible. I show that well-informed discrimination can sometimes be permissible, and even morally required, meaning we cannot have absolute rights not to be discriminated against. In the last part I suggest an alternative account, arguing that acts of discrimination are wrong because they violate individuals’ weak right to be treated fairly and create negative externalities which – analogously to pollution – there is a collective responsibility to minimize. These results are counterintuitive, and require further attention. Continue reading

Cross Post: IAI debate, ‘Doing Right and Feeling Good’

Zero Degrees of Empathy author Simon Baron-Cohen, philosopher Peter Dews and Oxford Transhumanist Anders Sandberg dispute how to be good.

We think empathising with others is the route to a better world. But studies show that empathy encourages us to help one named child over ten anonymous others. Is morality perhaps not about empathy at all? Does the moral way to act have more to do with thinking than feeling, or is empathy a vital force for good?

https://iai.tv/video/doing-right-and-feeling-good

YouTube interview: Shelly Kagan on Animal Ethics

Should we increase the cognitive capacities of fish if we can? If we enhanced a chimpanzee so that it had the same cognitive capacities as us, would it have exactly the same moral status as us? Is it morally preferable to kill a mouse or to destroy a robot? Could there be beings with a higher moral status than us? These are some of the questions Professor Shelly Kagan (Yale) answers in this interview with Katrien Devolder (Oxford) (Professor Kagan delivered the 2016 Uehiro Lectures on animal ethics at the University of Oxford. The Audio files of these lectures can be downloaded at http://www.practicalethics.ox.ac.uk/l….)

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