By Patrick Lee
This publication treats the query of what a human individual is and the moral and political controversies of abortion, hedonism and drug-taking, euthanasia, and intercourse ethics. It defends the placement that humans are either physique and soul, with a basic and morally vital distinction from different animals. It defends the normal place at the so much debatable particular ethical and political problems with the day.
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Additional info for Body-Self Dualism in Contemporary Ethics and Politics
Hence the psychological continuity view of personal identity leads to a self-contradiction, and so must be false. Attempts to respond to this difficulty do not seem successful. 45 On this position, what is required for personal survival is nonbranching psychological continuity. That is, A would survive as B if and only if C did not survive – or A would survive as C if and only if B did not survive. 47 Another attempt to respond to the duplication problem proceeds by attempting to weaken the identity relation.
Eric Olson, in “Material Coincidence and the Indiscernibility Problem,” The Philosophical Quarterly 51 (2001), 353, after presenting several arguments against constitutionalism, suggests this point when he writes: “As I see it, the constitutionalist must say something like this: the differences between Person [a person] and Animal [the animal that constitutes that person] all follow from the fact that Person is a person and Animal is an animal. Being a person entails having ‘personal’ identity-conditions (incompatible with those of animals), not being alive in the biological sense, and being able to think and experience.
Lynne Rudder Baker, Persons and Bodies: A Constitution View (Cambridge, UK: Cambridge University Press, 2000), 108ff. P1: SBT 0521882484c01 CUNY1153/Lee 40 978 0 521 88248 4 September 14, 2007 20:33 Body–Self Dualism in Contemporary Ethics and Politics that this organism that constitutes me came to be at one time, but that I came to be at a later time. 66 Moreover, on this view one could say that I cease to be long before the time that the organism that now constitutes me ceases to be; for example, if the animal that constitutes me entered into an irreversible coma or (perhaps) a so-called persistent vegetative state.