By Juha Räikkä, Jukka Varelius
This quantity gathers jointly formerly unpublished articles concentrating on the connection among choice variation and autonomy in reference to human enhancement and within the end-of-life context.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 varied conceptions of the concept, it really is debatable that on any believable figuring out of person autonomy an independent agent must take into consideration the stipulations that circumscribe its activities. but it has additionally been recommended that permitting one’s techniques to impact one’s personal tastes threatens autonomy. whereas this phenomenon has bought a few cognizance in different components of ethical philosophy, it has seldom been thought of in bioethics. This ebook combines for the 1st time the themes of choice variation, person autonomy, and selecting to die or to augment human capacities in a different and entire quantity, filling an enormous wisdom hole within the modern bioethics literature.
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Additional info for Adaptation and autonomy : adaptive preferences in enhancing and ending life
Or it could be a time-slice property, a property that holds, or doesn’t hold, of a particular preference at a particular time, regardless of that preference’s history. On the historical side, one might construe a preference as autonomous to the extent that it developed via the right sort of process. The project, then, must be to distinguish the right from the wrong processes. I can think of a number of potential accounts. First: Historical Account One (HA1): A preference is autonomous if and only if the agent in question engages in the process by which it is instilled or developed on the basis of reasons.
10 But this would be to miss the point of the proposal. The proposal on offer is that there is no such rationale. And hence to complain on this basis would be to pound the table in favor of a more unifying account, an account HA4 denies the existence of. One may find it implausible to believe that there should be no more underlying unifier. But, as we have so far seen, it is difficult to find such a unifier that could plausibly explain the relative normative authority of preferences instilled by some processes rather than others.
But what is the explanation of this? I think the most plausible one is that in the case of the Redskins, or in the case of communities with very close ties, there is no particular conflict between the preferences I have and any other attitudes I have. On reflection, I would judge a state of affairs in which the Redskins won (or in which my community was close-knit) a good one, or at least one to which I have an unproblematic attachment. But in the case of a preference for one’s own poverty, it seems plausible to say at first glance that anyone considering, in the cold light of day, their own conditions as poor is likely to admit that the preference they maintain is maintained simply as a strategic device, or that given full information about one’s self and one’s circumstances, he or she would judge that that which one prefers is unattractive or lacks value.
Adaptation and autonomy : adaptive preferences in enhancing and ending life by Juha Räikkä, Jukka Varelius