Hugh LaFollette

Although systems for licensing professionals are far from perfect, and their problems and costs should not be ignored, they are justified as a necessary means of protecting innocent people's vital interests. Licensing defends patients from inept doctors, pharmacists, and physical therapists; it protects clients from unqualified lawyers. We should protect people who are highly vulnerable to those who are supposed to serve them, those with whom they have a special relationship. Requiring professionals to be licensed is the most plausible way of doing that. Given the overwhelming support for the licensing of these professionals, I find it odd that so many people categorically reject proposals to license parents. Although the relationship between a parent and her children is different in some respects, it is also relevantly similar to that between a professional and those she serves. To defend these claims, I show how and why the rationale for licensing parents parallels the rational for licensing professionals. I then ask whether such a program could be justifiably implemented. Finally, I describe and reject what I see as the flawed view of the relationship between parents and their children

Ethical relativism is the thesis that ethical principles or judgments are relative to the individual or culture. When stated so vaguely relativism is embraced by numerous lay persons and a sizeable contingent of philosophers. Other philosophers, however, find the thesis patently false, even wonder how anyone could seriously entertain it. Both factions are on to something, yet both miss something significant as well. Those who whole-heartedly embrace relativism note salient respects in which ethics is relative, yet erroneously infer that ethical values are noxiously subjective. Those who reject relativism do so because they think ethics is subject to rational scrutiny, that moral views can be correct or incorrect. But in rejecting objectionable features of relativism they overlook significant yet non-pernicious ways in which ethics is relative.

In a number of recent federal court cases parents have sought to have their children exempted from certain school activities on the grounds that the children's participation in those activities violates their (the parents') right to freedom of religion. In Mozert v. Hawkin's County Public Schools (827 F. 2nd 1058) fundamentalist parents of several Tennessee public school children brought civil action against the school board for violating their constitutional right of freedom of religion. These parents sought to prevent their children from exposure to beliefs or practices opposed to their (the parents') religious convictions. They claim that elementary school readers introduce ideas repugnant to their and their children's deeply held religious tenets.

Biomedical researchers claim there is significant biomedical information about humans which can be discovered only through experiments on intact animal systems (AMA p. 2). Although epidemiological studies, computer simulations, clinical investigation, and cell and tissue cultures have become important weapons in the biomedical scientists' arsenal, these are primarily "adjuncts to the use of animals in research" (Sigma Xi p. 76). Controlled laboratory experiments are the core of the scientific enterprise. Biomedical researchers claim these should be conducted on intact biological systems, whole animals. By observing the effects of various stimuli in non-human animals, we can form legitimate expectations about the likely effects of these stimuli in humans. Perhaps more importantly, we can understand the biomedical condition's causal mechanisms.

Children are the real victims of world hunger: at least 70% of the malnourished people of the world are children. By best estimates forty thousand children a day die of starvation (FAO 1989: 5). Children do not have the ability to forage for themselves, and their nutritional needs are exceptionally high. Hence, they are unable to survive for long on their own, especially in lean times. Moreover, they are especially susceptible to diseases and conditions which are the staple of undernourished people: simple infections and simple diarrhea (UNICEF 1993: 22). Unless others provide adequate food, water, and care, children will suffer and die (WHO 1974: 677, 679). This fact must frame any moral discussions of the problem. And so it does — at least pre-philosophically. When most of us first see pictures of seriously undernourished children, we want to help them, we have a sense of responsibility to them, we feel sympathy toward them (Hume 1978: 368-71). Even those who think we needn't or shouldn't help the starving take this initial response seriously: they go to great pains to show that this sympathetic response should be constrained. They typically claim that assisting the hungry will demand too much of us, or that assistance would be useless and probably detrimental. The efforts of objectors to undermine this natural sympathetic reaction would be pointless unless they saw its psychological force. We want to explain and bolster this sympathetic reaction — this conviction that those of us in a position to help are responsible to the..

Are there limits on how human beings can legitimately treat non-human animals? Or can we treat them just any way we please? If there are limits, what are they? Are they sufficiently strong, as some people supp ose, to lead us to be vegetarians and to seriously curtail, if not eliminate, our use of non-human animals in `scientific' experiments designed to benefit us? To fully appreciate this question let me contrast it with two different ones: Are there limits on how we can legitimately treat rocks? And: are there limits on how we can legitima tely treat other human beings? The an swer to th e first ques tion is pre suma bly `No.' Well, that's not q uite right. There are som e limits on what w e can le gitimate ly do with or to rocks. If Paula has a pet rock, then Susan can't justifiably take it away or smash it with a sledge hammer. After all it is Paula's rock.

_The Practice of Ethics_ is an outstanding guide to the burgeoning field of applied ethics, and offers a coherent narrative that is both theoretically and pragmatically grounded for framing practical issues. Discusses a broad range of contemporary issues such as racism, euthanasia, animal rights, and gun control. Argues that ethics must be put into practice in order to be effective. Draws upon relevant insights from history, psychology, sociology, law and biology, as well as philosophy. An excellent companion to LaFollette's authoritative anthology, _Ethics in Practice: An Anthology, Third Edition_

In this article we discuss two divergent accounts of non-human animals as analog models of human biomedical phenomena. Using a classical account of analogical reasoning, toxicologists and teratologists claim that if the model and subject modeled are substantially similar, then test results in non-human animals are likely applicable to humans. However, the same toxicologists report that different species often react very differently to the same chemical stimuli. The best way to understand their findings is to abandon the classical view of analogical - i.e., linear - reasoning, and replace it with a version informed by chaos theory. We briefly outline the current understanding of chaos, and trace its implications for toxicology and teratology.

By some estimates one-third of American corporations now require their employees to be tested for drug u se. The se requ iremen ts are com patible with general employment law while prom oting the public's in terest in figh ting drug use. Mo reover , the Unite d State s Supreme Court has ruled that drug tes ting prog rams a re cons titutionally p ermiss ible within both the public and the private sectors. It appears m andatory drug tes ting is a permanent fixture of American corporate life. (Bakaly, C. G., Grossman, J. M. 1989) The legal roots of m anda tory drug testing are found in the com mon la w doctrin e of "employment at will." That doctrine states that either party to an employment contract can termina te the contract for any reason, at any time, unless the contract specifies otherwise. As the Court h eld in Adair v. United States (208 U.S. 161, 175-6, 1908), the employer "was at liberty, in his d iscretion , to discha rge [the e mploy ee] from service w ithout givin g any reason for so do ing." In unqualified form, this doctrine would give employers effective control over employees. Employers could establish any requirements they wished for prospective and current employees. Not only could they decline to hire employees who will refuse drug tests, they could likewise decline to hire people with characteristics, beliefs, or behavior they dislike. Employees must endure these requirements or seek emplo yment elsewhere. However, since m ost peo ple hav e limited job opp ortunities , they will be forced to "a ccept" these require ments , no ma tter how objection able. Courts and legislatures have since recognized the abuses this 283 284 Drugs, Morality, and the Law..

Many of us assume we must either oppose or support gun control. Not so. We have a range of alternatives. Even this way of speaking oversimplifies our choices since there are two distinct scales on which to place alternatives. One scale concerns the degree (if at all) to which guns should be abolished. This scale moves from those who want no abolition (NA) of any guns, through those who want moderate abolition (MA) - to forbid access to some subclasses of guns - to those who want absolute abolition (AA). The second scale concerns the restrictions (if any) on those guns that are available to private citizens. This scale moves from those who want absolute restrictions (AR) through those who want moderate restrictions (MR) to those who want no restrictions (NR) at all. Restrictions vary not only in strength but also in content. We could restrict who owns guns, how they obtain them, where and how they store them, and where and how they can carry them.

The Oxford Handbook of Practical Ethics is a lively and authoritative guide to current thought about ethical issues in all areas of human activity--personal, medical, sexual, social, political, judicial, and international, from the natural world to the world of business. Twenty-eight topics are covered in specially written surveys by leading figures in their fields: each gives an authoritative map of the ethical terrain, explaining how the debate has developed in recent years, engaging critically with the most notable work in the area, and pointing directions for future work. The Handbook will be essential reading, and a fascinating resource of ideas and information, for academics and students across a wide range of disciplines.

For many people the idea that children are autonomous agents whose autonomy the parents should respect and the state should protect is laughable. For them, such an idea is the offspring of idle academics who never had, or at least never seriously interacted with, children. Autonomy is the province of full fledged rational adults, not immature children. It is easy to see why many people embrace this view. Very young children do not have the experience or knowledge to make informed decisions about matters of momentous significance. However, from this fact many people infer (or talk as if they infer) that all children are helpless moppets, wholly incapable of making any informed decisions.

Building on the strengths of the highly successful first edition, the extensively updated _Blackwell Guide to Ethical Theory_ presents a complete state-of-the-art survey, written by an international team of leading moral philosophers. __ A new edition of this successful and highly regarded _Guide_, now reorganized and updated with the addition of significant new material Includes 21 essays written by an international team of leading philosophers Extensive, substantive essays develop the main arguments of all the leading viewpoints in ethical theory Essays new to this edition cover evolution and ethics, capability ethics, virtues and consequences, and the implausibility of virtue ethics

Our actions, individually and collectively, inevitably affect others, ourselves, and our institutions. They shape the people we become and the kind of world we inhabit. Sometimes those consequences are positive, a giant leap for moral humankind. Other times they are morally regressive. This propensity of current actions to shape the future is morally important. But slippery slope arguments are a poor way to capture it. That is not to say we can never develop cogent slippery slope arguments. Nonetheless, given their most common usage, it would be prudent to avoid them in moral and political debate. They are often fallacious and have often been used for ill. They are normally used to defend the moral status quo. Even when they are cogent, we can always find an alternate way to capture their insights. Finally, by accepting that the moral roads on which we travel are slippery, we become better able to successfully navigate them.