Christopher Cowley

Richard Brandt, following Hume, famously argued that suicide could be rational. In this he was going against a common ‘absolutist’ view that suicide is irrational almost by definition. Arguments to the effect that suicide is morally permissible or prohibited tend to follow from one’s position on this first issue of rationality. I want to argue that the concept of rationality is not appropriately ascribed – or withheld – to the victim or the act or the desire to commit the act. To support this, I explore how the concept is ascribed and withheld in ordinary situations, and show that it is essentially future-oriented. Since the suicide victim has no future, it makes no sense to call his act rational or irrational. The more appropriate reaction to a declared desire for suicide, or to the news of a successful suicide, is horror and pity, and these are absent from Brandt’s account, as is a humble acknowledgement of the profound mystery at the heart of any suicide.

Although some healthcare professionals have the legal right to conscientiously object to authorise or perform certain lawful medical services, they have an associated duty to provide the patient with enough information to seek out another professional willing to authorise or provide the service (the ‘duty to refer’). Does the duty to refer morally undermine the professional's conscientious objection (CO)? I narrow my discussion to the National Health Service in Britain, and the case of a general practitioner (GP) being asked by a pregnant woman to authorise an abortion. I will be careful not to enter the debate about whether abortion should be legalised, or the debate about whether CO should be permitted—I will take both as given. I defend the objecting GP's duty to refer against those I call the ‘conscience absolutists’, who would claim that if a state is serious enough in permitting the GP's objection in the first place (as is the UK), then it has to recognise the right to withhold any information about abortion.

I claim that the dominant moral-realist understanding of action and moral responsibility cannot provide a comprehensive account of morality since it neglects the irreducibly personal component of the individual’s moral experience. This is not to embrace non-cognitivism, however; indeed, I challenge the whole realist framework of most contemporary moral philosophy. To this end I explore the phenomenon of moral necessity, exemplified by Luther’s declaration that he “has to” continue his protests against the church. I am careful to distinguish this kind of necessity from physical or psychological necessity, from means-end necessity and from the Categorical Imperative, and I suggest that it is far more widespread and far more complex than the realist or non-cognitivist would allow. Thesedeclarations are personal in that they do not entail any necessary universalisability of the judgement; however, their personal nature does not mean that they must collapse into the merely personal realm of whim and preference. Instead, Luther can be said to experience a legitimately objective demand that he behave thus and so, even though others would not experience such a demand in a relevantly similar situation. This irreducible heterogeneity of the moral, I suggest, lies at the heart of the intractability of many moral arguments. My argument can be derived as broadly Wittgensteinian (without being exegetical), and draws on the work of Peter Winch and Bernard Williams.

Forgiveness is one possible response by a 'victim' to a specific act of wrongdoing, especially when the 'wrongdoer' apologises and invites joint condemnation of the act, perhaps explaining the source of misjudgement or ignorance that brought it about. In this paper, however, I will ask what the victim can do when faced with an unrepentant wrongdoer, perhaps some-one who even refuses to acknowledge that a wrong act was committed or that the victim 'really' suffered. Importantly, I will ask if it is possible to forgive some-one just for being who they are - for example, estranged parents - without necessarily implying an attempt to resume a broken relationship. This will involve a conceptual analysis of the term as used in the situation, in parallel to a phenomenological analysis of how the victim is to come to see the wrongdoer and her act in order to forgive her. My account will stress two aspects of the 'wrongdoing situation' in order to relocate the problem rather than attempt to solve it - first, the wrongdoer's unique narrative history, and the more or less intelligible role played by the wrong act within such a self-understanding; second, the fundamental uncertainty of motive that lies at the heart of all human action and thus impedes one's ability to ever fully understand a wrong act, whether committed by others or by oneself.

According to its simplest definition, supererogation means freely and intentionally doing good beyond the requirements of duty. A more complex definition incorporates the responses of third parties: the supererogatory act is one that is praiseworthy if performed, but not blameworthy if omitted, as long as one does one's duty. This collection of essays, based on papers delivered at the Royal Institute of Philosophy's Annual Conference in Dublin in June 2014, explores a broad range of philosophical problems that stem from various definitions of supererogation. How can something be good and yet not required? How relevant is the agent's motivation to our assessment of that agent's sacrifice? What is the difference between supererogation and virtue? Is supererogation essential to friendship and love? Do all of us have the genuine capacity to be saints and heroes?

Imagine that you find yourself in a situation of considerable adversity and apparent permanence. Does it make sense for me to advise you to learn to love your situation? I argue that such advice is capable of a robust meaning beyond the mere expression of compassion, and far beyond the pragmatic advice to ‘accept it’ or ‘make the best of it’. I respond to the objections that love cannot be commanded, and that I am counselling pernicious forms of self-deception or self-deprecation. The key, I suggest, is to understand what it means to lead a life ‘from the inside’.