By Juha Räikkä, Jukka Varelius

ISBN-10: 3642383750

ISBN-13: 9783642383755

ISBN-10: 3642383769

ISBN-13: 9783642383762

This quantity gathers jointly formerly unpublished articles concentrating on the connection among choice model and autonomy in reference to human enhancement and within the end-of-life context. the price of person autonomy is a cornerstone of liberal societies. whereas there are assorted conceptions of the proposal, it really is controversial that on any believable knowing of person autonomy an independent agent must keep in mind the stipulations that circumscribe its activities. but it has additionally been instructed that permitting one’s concepts to impact one’s personal tastes threatens autonomy. whereas this phenomenon has acquired a few consciousness in different parts of ethical philosophy, it has seldom been thought of in bioethics. This booklet combines for the 1st time the subjects of choice model, person autonomy, and selecting to die or to reinforce human capacities in a different and entire quantity, filling a tremendous wisdom hole within the modern bioethics literature.

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210–230. : Enhancing Evolution: The Ethical Case for Making Better People. : Adaptive Preferences and Women’s Empowerment. : Symposium on Amartya Sen’s Philosophy: 5 Adaptive Preferences and Women’s Options. Econ. : Autonomy and the Question of Authenticity. Soc. Theory Pract. : Reassessing Immortality: The Makropulos Case Revisited. J. ) The Good, the Right, Life and Death: Essays in Honor of Fred Feldman, Ashgate, Burlington VT, pp. : Autonomy or Authenticity? Commentary on Andrea Westlund’s ‘Rethinking Relational Autonomy’ and Catriona Mackenzie and Jacqui Poltera’s ‘Narrative Integration, Fragmented Selves and Autonomy.

That adaptive preferences are non-autonomous seems essential to the concept and function of preference-adaptation. Adaptive preferences, after all, are adaptations: 2 3 And, indeed, the most common answer. See, for instance, Sumner (1996, Ch. 6) and Elster (1981, 226-230). “Why are we reluctant to take at face value the life satisfaction reported by ‘the hopeless beggar, the prevarious landless labourer, the dominated housewife, the hardened unemployed or the over-exhausted coolie’? …They do not lack enlightenment, or insight into the Platonic form of the good; they lack autonomy, …” (Sumner 1996, 166).

HA3 holds that a process is autonomous if that process itself includes coming to preferences on the basis of reasons. For instance, imagine that I prefer to refrain from smoking. If I came to that preference on the basis of becoming educated about the health effects of smoking, and thus saw reason to avoid smoking and developed preferences on this basis, this process is of the right sort and hence my preference is autonomous. But if my preference not to smoke was simply the product of disgusting images on the front of cigarette packages, which did not engage my capacity to recognize reasons, this process is not autonomous.

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Adaptation and autonomy : adaptive preferences in enhancing and ending life by Juha Räikkä, Jukka Varelius

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