John Gray: The Truth About Evil:
Blair made this observation in November 2002, four months before the invasion of Iraq, when he invited six experts to Downing Street to brief him on the likely consequences of the war. The experts warned that Iraq was a complicated place, riven by deep communal enmities, which Saddam had dominated for over 35 years. Destroying the regime would leave a vacuum; the country could be shaken by Sunni rebellion and might well descend into civil war. These dangers left the prime minster unmoved. What mattered was Saddam’s moral iniquity. The divided society over which he ruled was irrelevant. Get rid of the tyrant and his regime, and the forces of good would prevail. If Saddam was uniquely evil 12 years ago, we have it on the authority of our leaders that Isis is uniquely evil today. Until it swept into Iraq a few months ago, the jihadist group was just one of several that had benefited from the campaign being waged by western governments and their authoritarian allies in the Gulf in support of the Syrian opposition’s struggle to overthrow Bashar al-Assad. Since then Isis has been denounced continuously and with increasing intensity; but there has been no change in the ruthless ferocity of the group, which has always practised what a radical Islamist theorist writing under the name Abu Bakr Naji described in an internet handbook in 2006 as “the management of savagery”.[more inside]
3QD's 2014 finalists for best blog posts on philosophical topics: Should animal products have ethical warning labels? Why is scientific uncertainty a moral responsibility [see last 4 mins.]? Should people choose probabilistically among competing moral theories? What are some bad ways of arguing about free will? Are most of us just not good enough to be utilitarians? Are volunteer soldiers morally responsible for unjust wars? Do P2P networks provide a model for something to do with consciousness, reality, and, yep, quantum mechanics? When are delusions good for us (see also)? What's up with philosophical systems that knock themselves down, e.g. Nāgārjuna's, Nietzsche's, and Rorty's? There's also an archive page for older prizes and other categories (previously).
The more we learn about the emotions shared by all mammals, the more we must rethink our own human intelligence [more inside]
In the wake of recent debates about the responsibility of journalists to their subjects, this essay from TampaBay.com, about a woman suffering from a rare disorder, and the writer's relationship with her before and after the story is being written, has been hearalded as a good counterexample of "a journalist analyzing her actions ferociously," and doing a more ethical job of dealing with "suffering, suicide and a journalist's responsibility".
Our Inconsistent Ethical Instincts
We like to believe that the principled side of the equation is rooted in deep, reasoned conviction. But a growing wealth of research shows that those values often prove to be finicky, inconsistent intuitions, swayed by ethically irrelevant factors. What you say now you might disagree with in five minutes. And such wavering has implications for both public policy and our personal lives.[more inside]
Digital and genetic techniques increasingly influence life. Our belief in progress through technology stands in the way of a moral debate on this development. ~ by Rinie van Est
The Delights Of Disgust
I confess I am disgusted by a great many things about people (and about myself, but let's put that aside). I do not believe it is particularly urgent for me to overcome my disgust, even if I recognize that this emotion must remain entirely separate from my thinking about which laws would be most just. I am disgusted by other people's dandruff, facial moles, food stuck in their beards, yet I do not accept that in feeling this way I am judging those people to be subhuman. I take it rather that humanity, while endearing, is also capable of appearing disgusting.[more inside]
In Praise of Leisure - "Imagine a world in which most people worked only 15 hours a week. They would be paid as much as, or even more than, they now are, because the fruits of their labor would be distributed more evenly across society. Leisure would occupy far more of their waking hours than work. It was exactly this prospect that John Maynard Keynes conjured up in a little essay published in 1930 called 'Economic Possibilities for Our Grandchildren.' Its thesis was simple. As technological progress made possible an increase in the output of goods per hour worked, people would have to work less and less to satisfy their needs, until in the end they would have to work hardly at all... He thought this condition might be reached in about 100 years — that is, by 2030." (via) [more inside]
Just as Dante found it easier to conjure the pains of Hell than to evoke the joys of Heaven, so too do bioethicists find it easier to concoct the possible perils of a biotech-nanotech-infotech future than to appreciate how enhancements will contribute to flourishing lives. One of the chief goals of this symposium is to think about the indispensable role that virtue plays in human life. The chief motivating concern seems to be the fear that biotechnologies and other human enhancement technologies will somehow undermine human virtue. As we will see, far from undermining virtue, biotech, nanotech, and infotech enhancements will tend to support virtue; that is, they will help enable people to be actually good.
In 1989, The Columbia University Seminars on Media and Society (later called the 'Fred Friendly Seminars') produced a ten-part series entitled Ethics in America, hosted by Fred W. Friendly [obit]. The show, which aired on PBS, featured prominent American thinkers of the time -- including psychologists, philosophers, doctors, lawyers, theologians, professors, business leaders, district attorneys, politicians, journalists, and a supreme court justice -- engaged in round-table debate concerning hypothetical ethical dilemmas. It was reprised in 2007 as Ethics in America II. Both incarnations [I; II] are viewable for free at Lerner.org, which describes the original version thus: This series uses the Socratic method to build analytical skills and examine ethical questions. The programs aim to sharpen moral reasoning without favoring a particular position by exploring ethical dilemmas in legal, political, medical, corporate, and military arenas. Panelists include Antonin Scalia, Faye Wattleton, and Peter Jennings. [more inside]
People with antisocial personality traits are more likely to have utilitarian ethics [PDF] [more inside]
The Tanner Lectures on Human Values are all online for you to peruse. The library consists of around 180 full text PDFs by a wide variety of authors -- Christine Korsgaard, Antonin Scalia, Jared Diamond, John Rawls, Richard Dawkins, Frans de Waal E.O. Wilson, Francis Fukuyama and the previously mentioned Elaine Scarry among them. Lots of interesting reading to be... read. Navigation is to the left. The collection is sorted alphabetically by author.
Don't bump into a Southerner Paul Robinson on the ancient code of insult and revenge that is still prevalent in the American South
Jerry Springer guest pulls a Jenny Jones. A guest of the show is suspected of killing his ex-wife, who also appeared on the show earlier this year. I'll admit the Jenny Jones case was worse (getting the guests drunk, etc.), but you know Jerry doesn't really care about his guests when he says things like "The show is television ... this is life and death." What about the guests' lives and how the show affects them Jerry? Is that just television too?