Is suicide flawed, profoundly morally improper? commonly mistaken, yet excusable in a couple of instances? occasionally morally permissible? Imprudent, yet no longer mistaken? Is it in poor health, a question of psychological affliction? Is it a personal topic or a principally social one? may well it occasionally be correct, or a "noble duty," or perhaps a primary human correct? if it is referred to as "suicide" or now not, what position may perhaps anyone play in spite of everything of his or her personal existence? This choice of basic sources--the relevant texts of moral curiosity from significant writers in western and nonwestern cultures, from the primary spiritual traditions, and from oral cultures the place observer stories of conventional practices can be found, spanning Europe, Asia, the center East, Africa, Oceania, the Arctic, and North and South America--facilitates exploration of many debatable useful matters: physician-assisted suicide or aid-in-dying; suicide in social or political protest; self-sacrifice and martyrdom; suicides of honor or loyalty; spiritual and formality practices that result in demise, together with sati or widow-burning, hara-kiri, and sallekhana, or fasting unto loss of life; and suicide bombings, kamikaze missions, jihad, and different tactical and army suicides. This assortment has little interest in taking aspects in controversies in regards to the ethics of suicide; quite, particularly, it serves to extend the nature of those debates, by way of displaying them to be multi-dimensional, a fancy and very important a part of human moral suggestion.
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Extra info for The Ethics of Suicide: Historical Sources
Example text
Our new premise (2*) also improves upon the old premise (2). It no longer makes overreaching empirical claims about the conditions under which motivation of any kind is possible. And it sticks closer to its Humean origins in its focus on the role Reason can play in generating motivation. (3*) is identical to (3): our two new premises issue in the internalist conclusion as surely as the original ones did. ” For it is now clear that the central premises driving both arguments are the same: both rely, first, on the claim that a consideration could be a reason for me to act only if it would motivate me to act if I was rational, and second on the claim that no process of rational deliberation could produce in me a new motivation to act except by taking my existing motivations as a starting point.
39 40 24 Reasons and Moral Relativism account seems to avoid the threat of a Harman-style agent-relativism only by falling into a kind of appraiser-relativism instead: the judgment that the cruel husband acts wrongly is true, on this reading, when his actions conflict with the (contingent) moral commitments of the person making the judgment. Williams’ internalist account of reasons is, of course, inspired by Hume. But Hume is more open-eyed than Williams about the extent to which limiting reason to a procedural role threatens to constrain our ability to make moral judgments.
Some of the intuitions that were taken to support the internalists’ first premise might nonetheless provide some direct support for a version of internalism that does not rely on that premise. And this version of internalism has more to be said for it. Because this version of internalism does not rely on the Humean Theory of Motivation, it may also be better placed to withstand the externalist attack. So: why might one think that some consideration cannot be a reason for us to act unless it could motivate us to act, and would do so if we were rational?