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What are kant's categorical imperative
Kant’s categorical imperatives
What are kant's categorical imperative
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From a Kantian perspective, we look at the act in itself. In Kantian theory, the categorical imperative is a logical test that encompasses three formulations, but I will only discuss one. The consequence of using a person to benefit another is that we cause non-malfeasance to a healthy person to benefit an ill person (Collier & Haliburton, 2015, p. 363). This act violates the principle respect for persons of the second means as an end formulation of the categorical imperative. In this formulation, we are to act by treating humans as an end, and not as a means for our purposes only, because each rational being has equal moral worth and dignity (Collier & Haliburton, 2015, p. 20). Justice, a kantian value claims we do not sacrifice some to benefit …show more content…
Kant argues that selling organs violates the respect for person’s body and dignity (Collier & Haliburton, 2015, p. 363). He looks at the value of an organ. Intrinsic value is the value in an end itself and the instrumental value is the value of its use. We cannot treat the body as a commodity because it has intrinsic value and it is not permissible to view the body as secede organs that are sold. The body is whole and when selling our organs we are in essence selling our souls (Collier & Haliburton, 2015, p. 365). Thus, we are then viewing the organ as for its instrumental value. To see the person as dissimilar from the body means we view it is separate from ones self, when there is a connection. To think organs are spare parts that can be bought or sold can harmfully sway respect for the human body and human dignity (Collier & Haliburton, 2015, p. 365). I argue, selling organs treats our organs as a mere source. Paying for organs reduces the gift of life and transfers donors into mere sources (Collier & Haliburton, 2015, p.
Joanna MacKay says in her essay, Organ Sales Will Save Lives, that “Lives should not be wasted; they should be saved.” Many people probably never think about donating organs, other than filling out the paper work for their drivers’ license. A reasonable amount of people check ‘yes’ to donate what’s left of their bodies so others may benefit from it or even be able to save a life. On the other hand, what about selling an organ instead of donating one? In MacKay’s essay, she goes more in depth about selling organs. Honestly, I did not really have an opinion on organ sales, I just knew little about it. Nonetheless, after I studied her essay, I feel like I absolutely agreed with her. She argues that the sale of human organs should be authorized. Some crucial features in an argument consist of a clear and arguable position, necessary background information, and convincing evidence.
Yearly, thousands die from not receiving the organs needed to help save their lives; Anthony Gregory raises the question to why organ sales are deemed illegal in his piece “Why legalizing organ sales would help to save lives, end violence”, which was published in The Atlantic in November of 2011. Anthony Gregory has written hundreds of articles for magazines and newspapers, amongst the hundreds of articles is his piece on the selling of organs. Gregory states “Donors of blood, semen, and eggs, and volunteers for medical trials, are often compensated. Why not apply the same principle to organs? (p 451, para 2)”. The preceding quote allows and proposes readers to ponder on the thought of there being an organ
It is said that “Some agree with Pope John Paul II that the selling of organs is morally wrong and violates “the dignity of the human person” (qtd. In Finkel 26), but this is a belief professed by healthy and affluent individuals” (158). MacKay is using ethos the show the morality of those that believe it is wrong for organ sales. The morals shown are those of people who have yet to experience a situation of needing a new organ. Having a healthy and wealthy lifestyle, they cannot relate to those that have trouble with money and a unhealthy lifestyle as the poor. The poor and the middle class are the ones that suffer being last on the list for a transplant, thus have different ethics. Paying an absurd amount of money and still having to be at the bottom of the list for a transplant, is something no person anywhere in the world should have to
Richard A. Epstein’s “Thinking the Unthinkable: Organ Sales” (2005) is an argument trying to convince people that selling human organs is acceptable in order to increase the availability for those in need of an organ transplant. Epstein says money will motivate more people to donate their organs to those in need. He also looks at the argument from the point of the recipient of the organ and argues that the expense of buying an organ will not increase the price of getting an organ transplant.
An example of someone who is in favor of selling organs would be a twenty one year old named Alexander Berger. Alexander Berger bravely decided to donate one of his organs, his kidney, to an individual he has never met before. While Alexander Berger went through this process, he claims that he spent a total of three days in the hospital and took a couple weeks off from his work to recover. This example of Alexander Berger is very essential to this topic because it gives the viewpoint of the donor and why this black market should be legal. Berger believes that an individual, specifically a donor, who has taken the time to go through this organ transplantation process should receive some sort of payment is necessary. Berger claims that the
would be unfair to use the one to the side as a means to save the
Throughout history physicians have faced numerous ethical dilemmas and as medical knowledge and technology have increased so has the number of these dilemmas. Organ transplants are a subject that many individuals do not think about until they or a family member face the possibility of requiring one. Within clinical ethics the subject of organ transplants and the extent to which an individual should go to obtain one remains highly contentious. Should individuals be allowed to advertise or pay for organs? Society today allows those who can afford to pay for services the ability to obtain whatever they need or want while those who cannot afford to pay do without. By allowing individuals to shop for organs the medical profession’s ethical belief in equal medical care for every individual regardless of their ability to pay for the service is severely violated (Caplan, 2004).
The human body, and the organs being prepped for donation are often objectified, making them a “contested terrain” of sorts. This objectification silences the donor and the donors family, making the donor recipient, and the organ transplant surgeons the stars of the show (Sharp, 2001). In the United States, the human body, and organs being donated are often viewed as goods, or objects, being bought and sold for medical purposes. Almost all parts of the human body can be viewed in this manner. Genetic materials associated with reproduction such as placenta, sperm, and ova can be sold as well (Sharp, 2001). Organ transplant lists are very extensive, with a long list of requirements that must be met by the donor recipient before they can even be put on this list. Because some people can be on this list for many years, there is a strong desire, or desperation, for a life saving organ, that individuals will go through the black market to get
There are laws against the sale of human organs around the world, but limited enforcement of these laws. If the patient is willing to pay for an organ that would save and potentially extend their life, there will always be a black market for organ donation. In addition, if the donor is living in poverty or below, if an organ trafficking ring approaches this person with a promise to a gr...
While people who offer parts of their bodies to others after death may not necessarily give their families much financial comfort, those who volunteer their bodies to medical schools for practice and research are typically able to cut down their funeral expenses significantly (Wellington & Sayre, 2011). However, Wellington and Sayre (2011) theorize that the decrease in entombment prices may also depreciate the number of individual parts donations, but their studies reveal no support to this assumption. Even if the donations of cadavers did overpower those of separate organs, these bodies would allow medical students to gain more information about unfamiliar diseases that would help eliminate the time and money that a patient would spend on futile methods of treatment (Wellington & Sayre, 2011; Minz, Kashyap, & Udgiri, 2003). Furthermore, live donors are able to help others without the subjection to financial burden (Wellington & Sayre, 2011). While profits from organ donations are morally wrong in the eyes of humanity and illegal due to the National Organ Transplant Act of 1984, many states enable live donors to gain thousands of dollars in compensation on their tax returns and recruit state workers with up to a month of reimbursement while they are in recovery (Wellington & Sayre, 2011). Ultimately, the ethical concerns that involve the monetary motivations for organ donations still favor society as a whole because it allows patients with fatal illnesses to receive the mandatory procedures to save their
In conclusion, although there are some valid reasons to support the creation of an organ market based on the principles of beneficence and autonomy, there are also many overriding reasons against the market. Allowing the existence of organ markets would theoretically increase the number of organ transplants by living donors, but the negative results that these organ markets will have on society are too grave. Thus, the usage of justice and nonmaleficence as guiding ethical principles precisely restricts the creation of the organ market as an ethical system.
Kant's Categorical Imperative Deontology is the ethical view that some actions are morally forbidden or permitted, regardless of consequences. One of the most influential deontological philosophers in history is Immanuel Kant, who developed the idea of the Categorical Imperative. Kant believed that the only thing of intrinsic moral worth is good will. Kant says in his work Morality and Rationality “ The good will is not good because of what it affects or accomplishes or because of it’s adequacy to achieve some proposed end; it is good only because of it’s willingness, i.e., it is good of itself”.
People face ethical choices every day, and there are several different approaches towards reaching a decision. A professor is tasked with making a decision as to whether he should report a high-achieving student, Charlie, for plagiarizing an article. The professor must use reasoning and ethics. One of the most famous form of ethics is Kantian ethics, which is a form of deontology, or duty-based ethics. The professor can use Kantian ethics to make his decision, or he can take into account the context of the situation to further asses as I would do.
Kant gives example situations to demonstrate the application of the categorical imperative. One illustration defines a man who sees somebody in need but failures to help. Kant says this situation would not be moral. Not on the grounds of a wrong committed against the other person, but because this cannot be applied universally. Kant says that sooner or later we will all help, and if the maxim were applied categorically, we would be deprived of the help we required. Since actions are only seen as wrong if they cannot be applied categorically and not because they are wrong, result in harm to somebody, or violate their rights. This could lead to a society that believes helping anyone in a time of need would be considered damaging to the continuing
Do not utilize others for your own personal needs,” is a simple rephrasing of Kant's second formulation of the categorical imperative. The categorical imperative is Kant's statement of a moral law, which should be followed by a rational being without any exceptions. The main premise of the this argument is that each rational being should be able to follow some type of higher law, which produces moral worth.