It is reported that Jimmy Savile crept at night into the mortuary at Leeds General Infirmary and committed sex acts on corpses.1
Well, for a start, assuming the acts involved penetration, he had committed a serious criminal offence.2
But shouldn’t we grow up? Shouldn’t we let live, and let the live love the dead? Who was hurt? Isn’t this legislation anachronistic? Doesn’t it stem from superannuated and probably, at root, theological ideas about the sanctity of life – irrationally extended to the sanctity of the dead human body?
If the acts gave Savile pleasure, then what’s the problem? Or, if we grant that the outraged relatives might suffer some distress (because they’ve not read enough philosophy), doesn’t the problem lie only in the fact that the relatives heard about what had happened, rather than in the acts themselves? In which case the real villains are the investigators and the media.
We have strong intuitions about many things. So strong, in fact, that they are often immune to the best arguments of the lawyers and philosophers. Continue reading
The tragic sinking of the South Korean ferry raises again the problem of moral luck which Bernard Williams did so much to expose in his famous 1976 article on that topic. The South Korean president has now claimed that the captain of the ferry is a murderer, implying that he is subject to the same degree of blame as any other murderer. Continue reading
In a fascinating paper presented at the St Cross Ethics Seminar in Oxford, on 27 March 2014, Professor Neil Levy (Oxford and Melbourne) sought to solve the following puzzle about addicts: on the one hand, addicts are thought to lack control, but on the other they appear to engage in the kind of reason-responsive behaviour typical of rational agents (for example, many addicts for a small financial incentive will avoid the objects to which they are addicted).
Levy’s central claim was that addicts do lack control, but that this lack of control consists in a lack of control over belief-formation, leading to a change of mind – or ‘judgement-shift’. So addicts are rational in so far as they are acting on the basis of their current beliefs about what is best for them. Continue reading
You can get experienced meditators to produce, on demand, feelings of timelessness and spacelessness. Tell them ‘Try to be outside time’, and ‘try not to be in the centre of space’, and they will.
These sort of sensations tend to happen together – so strikingly so that Walter Stace proposed, as one combined element of mystical experience, ‘non-spatial-and-non-temporal’.1
Why should that be? asked an Israeli research group in a recent and fascinating paper. And was the generation of these sensations related to alterations in the sense of the body? Continue reading
In a recent column in The Guardian, Andrew Brown argues that there are several ways in which one might, in a sense, be ‘too ethical’: http://www.theguardian.com/commentisfree/2013/dec/27/can-you-be-too-ethical Continue reading
Consider the following case. Sikes, walking home late one evening, comes across an envelope containing a thousand pounds outside a neighbour’s house. He’s pretty sure it belongs to the neighbour, as she’d told him she would be withdrawing the money from the bank to buy a new wheelchair for her disabled mother. It is clear to Sikes that no one is looking, so he scoops up the envelope and enters his own house. To most of us, this seems appalling behaviour. Sykes has selfishly put his own interests before those of his neighbour and her mother. Continue reading
By Charles Foster
A few days ago, at dinner, I sat next to a well-known literary biographer. As you’d expect, we fell to talking about the biographer’s obligations, and as you’d also expect, she said that the biographer should be neither advocate nor prosecutor – indeed should strive to keep herself out of the book as much as possible, aiming for objectivity. I heard myself saying that, worthy though this aspiration may be, it was so obviously doomed to failure that it probably wasn’t worth trying. When I reviewed that conversation later, I squirmed. On re-reviewing it I think that the response was right. And here’s why.
There are no significant facts about individual human beings. Or, to wrap it up in philosophese, a human has no qualities which partake of factness sufficiently to make it sensible to treat those qualities in the same way that one would treat, say, the weight of a brick or the length of a stick. Yes, I have physical and chronological dimensions, but in themselves they don’t indicate anything very significant about me. If you told me your date of birth, I could say how long, according to the conventional metrics, you had been alive on the planet: but so what? Your cells age at a different rate from anyone elses, and neither of us knows with which juggernaut the mischievous universe has planned to flatten you, or when. ‘You are as young as you feel’, you will say, and who but you knows how you feel? No one at all thinks that significance lies in the mere accumulation of years, or the mere number of inches from the ground to the top of your head. Where does it lie, then? In the events that fill the years? They, or their corollaries, are the interesting parts of biographies. But what are the events? Yes, a few people have lives marked significantly by their association with undoubted facts: leave the undoubted fact of the double helix out of a biography of Crick or Watson and there would be a serious gap; but even Crick and Watson were infinitely more than their Eureka moment and its prologue and epilogue. Continue reading
In the final Uehiro Seminar of Trinity Term, Pak-Hang Wong offered a novel approach to the ethics of geoengineering. He argues that if we view geoengineering as a large socio-technical system (LTS), which he asserts we should, then traditional approaches to the ethics of geoengineering that focus on intentions and outcomes are inadequate.