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Trading Organs for Freedom

In Mississippi, sisters Jamie and Gladys Scott are to be let out of prison on the condition that Gladys donates a kidney to Jamie. (See also an article in the Guardian) They are both serving life sentences for being accessories to armed robbery, and would otherwise not be eligible for parole until 2014. Jamie Scott is severely ill with diabetes and high blood pressure, and requires frequent dialysis. She has been given parole on medical grounds, while Gladys has been granted parole on the condition that she give one of her kidneys to Jamie within a year. Receiving payment in exchange for organs is illegal in the US. But is there a relevant moral difference between trading one of your kidneys for money, and trading it for your freedom?

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Is it the thought that counts?

There was a jolly fire in the fireplace. The snow was falling outside the windows, to the delight of children and despair of transport planners. Aristotle sipped on the mulled wine, watching while Kant meticulously wrapped another jar of homemade mustard.

“Dear Immanuel, are you going to give all your friends mustard?”

“Everybody except Georg. He likes to mix it with ketchup; he says it makes a great synthesis. I don’t care much for that idea and I would hate to see it spread. He will get a writing style guide instead.”

“I guess for you it is the thought that counts, when it comes to Christmas presents.”

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Wikileaks Rights and Wrongs

Would it be a good thing if, far from crushing Wikileaks, governments were required to post their entire correspondence on Wikileaks? In principle, this would appear to be highly desirable. A legitimate ruler over us it might justifiably keep secrets from us—but there is no such thing, neither leviathan nor the general will nor the people. Government is merely a mechanism we employ to protect our rights and resolve certain coordination problems. The government is therefore our agent and agents have no ground for withholding information from principals. The enormous power accumulated by the state should not be wielded in secrecy. Furthermore, when we give up democratic and political romanticism the attractions of openness only increase: we realise that anyone putting themselves forward to have power over us (always for our own good, of course) thereby raises a doubt over whether they should have it, and that politicians are not and never will be especially wise or good and will do what they think is required to hang onto power.

(update: see also my discussion of Wikileaks on Guardian Comment is Free)

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If you’ve done nothing wrong, you’ve got nothing to fear: Wikileaks and RIPA

Governments around the world have condemned Wikileaks recent release of US diplomatic cables, often while simultaneously denying they matter; the reactions are tellingly similar to the previous reactions from the US military simultaneously claiming the leaks were highly illegal, dangerous and irrelevant. At the same time many have defended the release as helping transparency. As David Waldock twittered: "Dear government: as you keep telling us, if you've done nothing wrong, you've got nothing to fear".

Is this correct?

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Is it ethical to force-feed prisoners on a hunger strike?

by Alexandre Erler

The question, which generated debate a few years ago in the context of the US detention camp at Guantanamo Bay, is now arising again in Switzerland, where imprisoned cannabis farmer Bernard Rappaz has been on hunger strike for about three months now, in protest against a prison sentence he considers excessive. Rappaz was sentenced to five years and eight months behind bars for trading in cannabis and various other offenses. The Federal Court, Switzerland’s highest instance, has ruled that Rappaz should be force-fed if necessary, but doctors in charge of him have refused to obey those orders. A criminal law Professor has argued that according to the Swiss Penal Code, these doctors should be prosecuted, as their refusal amounts to civil disobedience. How should we regard such a legal implication? Is it ethically acceptable, perhaps even required, to force feed someone like Bernard Rappaz?

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X Factor Abortion: Is it Wrong?

by Julian Savulescu

Paije Richardson's dreams of a new life were crushed tonight as the public voted him from the X Factor final rounds. On Dec 9, the fate of another young hopeful will be decided by the people’s choice. But this time it will be a life and death choice. A couple have allegedly given the life of their baby over to popular vote; they are considering having an abortion and have created a public poll which will decide whether they have an abortion or not (http://www.dailymail.co.uk/news/article-1330860/Should-abortion–decide-U-S-couple-set-website-unborn-child.html) 

The abortion vote has been described as “spine-chilling.” The baby is 17 weeks gestation and a healthy boy called “Wiggles.” One pro-lifer was outraged:

'This is shocking.The first thing that came to my mind when I heard of this was the Roman Colosseum, when the mob picked who lived and who died. They are talking about a baby that is 17 weeks old, it has a beating heart, its brain is working and nerve endings throughout its body' 

Deciding human life by vote is shocking, but is it wrong?

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Lethal Ethics: When Philosophical Distinctions Kill

by Julian Savulescu

Teresa Lewis died on the 24th of September after being a lethal injection at the Greensville Correctional Centre in Virginia. The 41-year-old was convicted of plotting to kill her husband, Julian Lewis, and her stepson, Charles Lewis. She persuaded two men to carry out the murders in return for sex and money. The two men received life sentences. The execution went ahead in spite of protests from lawyers, celebrities and others who argued that she should have been given clemency because of her low IQ. Under US law, anyone with an IQ of 70 avoids the death penalty. Lewis was judged to have an IQ of 72.

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Living in Plato’s Cave

Roger Crisp writes …

Plato’s allegory of the Cave (Republic 514a-517a) is perhaps the most famous image in the history of philosophy. Socrates describes a group of people living underground, bound so that they can see only in front of them. Behind them burns a fire, and in front of the fire there is a path with a barrier. Other people carry objects that project above the barrier, casting shadows on the wall in front of the prisoners. Naturally, the prisoners believe the truth to be nothing other than the shadows. ‘Strange prisoners’, says Socrates’s companion, Glaucon. ‘They’re like us’, Socrates answers.

This passage resonated with me during the recent mid-term elections here in the US. Liberal commentators were already expecting the worst after the landmark Supreme Court ruling in January, Citizens United v. Federal Election Commission, that the government cannot limit corporate funding of independent political broadcasts. That ruling was described by President Obama as ‘a major victory for big oil, Wall Street banks, health insurance companies, and the other powerful interests that marshal their power every day in Washington to drown out the voices of everyday Americans’. During the most recent elections, for example, Goldman Sachs (which you may remember received $10 billion in George Bush’s ‘Troubled Asset Relief Program’) gave the Republican party $1.2 million.

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Is your mobile phone part of your body?

by Rebecca Roache

The Frontline reports that sensors carried on the body of mobile phone users could soon be used to boost the UK’s mobile phone network coverage.  If only half of the 91% of the UK population who owns a mobile phone carried such sensors, then nearly half of the UK population would become part of a ‘body-to-body’ mobile phone network.

When technology becomes as wearable and ubiquitous as this, it raises some interesting questions about what sort of things people are, and about the division between the body and the surrounding environment.  What, after all, is a body?  At first glance, a person’s body is that mass of flesh, blood, and bone that we point to when we point to him or her: all very simple and straightforward.  Things get more complicated when we consider someone who has received an organ transplant.  Does a transplanted organ become part of the body of the person who receives it?  I would say so.  Assuming that the transplant is successful, it functions just like the organ it replaces; and an injury to the transplanted organ would be considered an injury to the recipient.  What about artificial devices that replace or supplement organs, like cochlear implants: do these count as body parts too?  I would imagine that most of us would be less willing to view such things as body parts.  However, if transplanted organs are to count as parts of the recipients’ bodies, refusal to accept cochlear implants as body parts seems mere prejudice.  Both enable the recipient’s body to perform a familiar and normal bodily function; and whilst a transplanted organ is – unlike a cochlear implant – undeniably a body part, it is pre-transplant no more a part of the recipient’s body than a cochlear implant.  So, perhaps we should consider cochlear implants to be body parts too.  If we accept something like a cochlear implant as a body part, though, what else might we feel bound to include?  What about less permanent replacement body parts, like false teeth and prosthetic limbs?  Tools that are not intended to replace body parts, but which nevertheless enable certain people to perform something like a familiar and normal bodily function, like wheelchairs?  Tools that enable people to perform functions that are not familiar and normal bodily functions, like pencils and screwdrivers?  Where do we draw the line between the body and the surrounding environment?

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