1,720,974 research outputs found
Economic Sanctions, well-being, and the duty to trade
No full textIn this paper I would argue that, in the context of the ethics of economic sanctions, there is a duty to trade, and that duty is grounded in the practical and instrumental indispensability of trading for well-being of the people of the states. I understand well-being as the optimal conditions for survival and self-realization that states must warrant to people. I will answer the arguments against a duty to trade, as well as the arguments for a duty not to trade in those cases where the parties to the trade are dictatorships. I will develop my argument based on the metaethical argument about deliberative indispensability in favor of moral facts, developed by David Enoch, and raise an analogy with practical indispensability. The way of states to promote well-being is by trading. If trade is essential for survival, states have a strong prima facie duty to trade. If trade is not essential for survival, but nonetheless it is important for well-being, then states have a weak prima facie duty to trade.In this paper I would argue that, in the context of the ethics of economic sanctions, there is a duty to trade, and that duty is grounded in the practical and instrumental indispensability of trading for well-being of the people of the states. I understand well-being as the optimal conditions for survival and self-realization that states must warrant to people. I will answer the arguments against a duty to trade, as well as the arguments for a duty not to trade in those cases where the parties to the trade are dictatorships. I will develop my argument based on the metaethical argument about deliberative indispensability in favor of moral facts, developed by David Enoch, and raise an analogy with practical indispensability. The way of states to promote well-being is by trading. If trade is essential for survival, states have a strong prima facie duty to trade. If trade is not essential for survival, but nonetheless it is important for well-being, then states have a weak prima facie duty to trade
The moral goods of the parental relationship
No full textIn this article I will reflect on the moral goods involved in the parental relationship. In particular, I am interested in explaining the specific nature of the moral goods involved in the parental relationship. To do so, it is necessary, first of all, to make a distinction between the stages of development of the person. I argue that an explanation of the moral goods of this relationship must distinguish between the developmental stages of children and adults, proposing an explanation based on the moral goods typical of each stage. Secondly, I argue that moral philosophy has always had, as its focus, the goods of adults, their moral goods are those that identify the various ethical theories. However, in the explanation of the moral goods of childhood, a particular reflection is necessary. I examine the literature on the subject and systematize the findings of the various authors, together with my own position on this point. From an ethical point of view, I am interested in reflecting on how these goods are integrated in the context of the parental relationship. In the final part of the article, I argue that 1) the goods of the parents are the goods of the children and the way in which these are promoted; 2) the core of the parental relationship is gratuitousness, in a manner similar to friendship.Pontificia Universidad Católica de Chil
The ethics of vulnerability and the virtue of empathy. Reflections on the Palestinian genocide
No full textThis paper examines the ethics of vulnerability and the central role of empathy as a virtue in responding to extreme human suffering of the Palestinian population in Gaza. First, it analyzes various dimensions of vulnerability—physical, emotional, and cognitive, ontological, and circumstantial—in the context of armed conflict and systemic dehumanization. The discussion incorporates sentimentalist virtue ethics, to argue that empathy is both an essential social bond and a moral obligation, especially when addressing the suffering caused by genocide. The paper distinguishes between strong and weak empathy, proposing that the former is necessary to counteract the indifference and schadenfreude observed in some responses to Gaza’s plight. By emphasizing the interplay between ontological and circumstantial vulnerabilities, the analysis extends beyond care ethics, positioning empathy as a cardinal virtue for fostering moral accountability, advocating for care policies, and reinforcing global social bonds. Finally, it argues that empathy has intrinsic value and it has a role as a foundational moral trait, with its absence marking moral failure and, in some cases, wickedness
Human rights, natural law and ontological grounding
No full textResumen: En primer lugar, se plantea la relación que existe entre los derechos humanos y la teoría de la ley natural, particularmente la formulada por la New Natural Law Theory. Específicamente, se destaca el rol de los llamados “bienes humanos básicos” como referente y fundamento de dichos derechos. En segundo lugar, se recogen y evalúan las críticas relativas a la ausencia de fundamentación ontológica de los bienes humanos básicos. En tercer lugar, se plantea una solución a partir de la existencia de propiedades morales. Finalmente, se establece la relación entre dichas propiedades, la naturaleza humana y los derechos humanos.Abstract: First: it is argued the existence of a relation between human rights and natural law theory, particularly, the relation proposed by the New Natural Law Theory. Specifically, the work remarks the role of the so-called “basic human goods” as a reference and a ground for those rights. Second: the criticism regarding the lack of ontological grounding of basic human goods is evaluated. Third: it is suggested a solution regarding the existence of moral properties. Finally, the work argues for a relation between moral properties, human nature and human rights
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