Mike Martin

As commonly understood, professional ethics consists of shared duties and episodic dilemmas--the responsibilities incumbent on all members of specific professions joined together with the dilemmas that arise when these responsibilities conflict. Martin challenges this "consensus paradigm" as he rethinks professional ethics to include personal commitments and ideals, of which many are not mandatory. Using specific examples from a wide range of professions, including medicine, law, high school teaching, journalism, engineering, and ministry, he explores how personal commitments motivate, guide, and give meaning to work.

In “Personality Disorders: Moral or Medical Kinds—or Both?” Peter Zachar and Nancy Nyquist Potter (2010) reject any general dichotomy between morality and mental health, and specifically between character vices and personality disorders. In doing so, they provide a nuanced and illuminating discussion that connects Aristotelian virtue ethics to a multidimensional understanding of personality disorders. I share their conviction that dissolving morality–health dichotomies is the starting point for any plausible understanding of human beings (Martin 2006), but I register some qualms about their discussion of responsibility. Zachar and Potter target the morality-health dichotomy as it appears in Louis C. ..

What is happiness? How is it related to morality and virtue? Does living with illusion promote or diminish happiness? Is it better to pursue happiness with a partner than alone? Philosopher Mike W. Martin addresses these and other questions as he connects the meaning of happiness with the philosophical notion of "the good life." Defining happiness as loving one's life and valuing it in ways manifested by ample enjoyment and a deep sense of meaning, Martin explores the ways in which happiness interacts with all other dimensions of good lives--in particular with moral decency and goodness, authenticity, mental health, self-fulfillment, and meaningfulness. He interweaves a variety of examples from memoirs, novels, and films along the way, connecting his discussion of the philosophical issues to related topics that interest all of us: virtue, love, philanthropy, suffering, simplicity, balancing work and leisure, and much more. Drawing on wide-ranging and robust evidence, Martin also makes the case that we need a "politics of happiness" whereby government would apply the results of recent "happiness studies" in psychology to public policy.

With reference to the “Campus Wars” debates, this paper argues that within the classroom, professional responsibilities justify professors advocating for personal commitments which are pertinent to their discipline. In fact, given a professor’s commitment to pursuing truth in the classroom, this advocacy is both inevitable and desirable. The question to ask, then, is what separates appropriate from inappropriate forms of influence on students. The author draws on the American Association of University Professors’ (AAUP’s) Statement of Professional Ethics to explore ethical tensions that professors face in the classroom and to motivate further discussion about these tensions as they pertain specifically to ethics teachers. After arguing that the chief tension an ethics professor must navigate is that which arises between the pursuit of truth and respect for student autonomy, the author moves to a consideration of various pedagogical strategies (drawn from the AAUP and from the author’s own experience) for negotiating this tension. Though each strategy discussed holds advantages and disadvantages, the author maintains that the question of appropriate advocacy is important and complex, and that it calls for further study.

At their best, mottos help us cope by crystallizing attitudes, eliciting resolve, and guiding conduct. Mottos have moral significance when they allude to the virtues and reflect the character of individuals and groups. As such, they function in the moral space between abstract ethical theory and contextual moral judgment. I discuss personal mottos such as those of Isak Dinesen (“I will answer”) and group mottos such as found in social movements (“Think globally, act locally”), professions (“Above all, do no harm”), philosophy (“The personal is political”), and therapeutic groups like Alcoholics Anonymous (“One day at a time”).

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.3 (2002) 255-259 [Access article in PDF] On the Evolution of Depression Mike W. Martin Keywords: Depression, morality, mental disorders, psychobiology, evolutionary psychiatry. In "Depression as a Mind-Body Problem," Walter Glannon outlines a psychosocial-physiological explanation of depression as a psychological response to chronic stress—today, especially social stress—in which cortisol imbalances disrupt neurotransmitters. Accordingly, treatment for depression should combine psychopharmacology and psychotherapy—a valuable reminder in light of the current restrictions on funding for health care (Hobson and Leonard 2001). My comments focus, however, on Glannon's objections to evolutionary theorists who explain our capacity for depression as adaptive to the natural and social environment. His objections are implausible because he fails to distinguish depression as a mood and a disorder. What Is Depression? Explaining the psychology, sociology, physiology, and evolution of depression presupposes knowing what depression is and hence what is being explained. As a blunt but important distinction, let us contrast depression as a mood and as a mood disorder.As a mood, depression is a state of low spirits, typically involving painful and low affect (of a kind needing further specification). Not all negative low moods are depressions. It is notoriously difficult to distinguish depression from grief, sadness, gloom, and a host of additional ways to feel down—especially because today many people use "I'm depressed" as a blanket expression for virtually any low mood. For the purposes of this paper, it is not necessary to attempt a full-blown analysis of depressed moods (and emotions). I would emphasize, however, that depressed moods involve values. They involve negative evaluations of ourselves, major events in our lives, life in its entirety, or the values that have been guiding us. Typically, to be depressed is to experience such things as feelings of worthlessness, dejection about failures, despair and hopelessness, and loss of caring and commitment. Thus, we might be sad or grieving but not depressed because we retain a solid grip on what is valuable and worthwhile. In any case, there should be no general presumption that depressed moods are all bad or undesirable. Instead, we should be prepared to appreciate the importance of depressed moods in connection with questions of value, identity, and even moral insight (Martin 2000). Depressed persons are not necessarily sick.In contrast, depression as a mood disorder is, by definition, pathologic. Moreover, usually it is not a depressed mood, although it involves depressed moods. On the one hand, depression as a disorder is defined as pathologic, a notion that is itself understood in terms of values—the values of health and, indirectly, moral values that define what is culturally acceptable. Thus, even severe [End Page 255] grief can be nonpathologic, even though it involves depressed moods, when it is within the range of "culturally-sanctioned responses" (APA 2000, xxxi). On the other hand, only sometimes is depression a single pathologic mood, as in major depressive episodes that can strike with a terrifying and suicidal severity (APA 2000, 375). Usually, however, the pathology is not a single depressed mood, but instead a longer-term state involving recurring depressed moods and additional features, such as poor concentration, insomnia, poor appetite or overeating, and so on. For some purposes, such as research funding and billing insurance companies and government health providers, these pathologies can be equated with what is currently in the DSM. Yet, there are many additional states of suboptimal health, in which the DSM criteria are only partly met.What does Glannon mean by depression? He does not define it, but he makes it perfectly clear that he intends depression as a disorder. Or rather, it is a set of mental disorders, including the "depressive disorders" of major depressive disorder, dysthymic disorder, depressive disorder not otherwise specified, and a variety of bipolar disorders and some anxiety disorders. Glannon sometimes indicates his primary topic is "severe depression," which of course is not a DSM category (nor always a mark of pathology). For the most part, however, he says his topic is "chronic depression," which might suggest dysthymia, "a chronically depressed mood for most of...

In suggesting that “philanthropy is almost the only virtuewhich is sufficiently appreciated by mankind,” Thoreau did not wish to denigrate charity, but he took offense when even minor Christian leaders were ranked above Newton, Shakespeare, and other creative individuals “who by their lives and works are a blessing to mankind.”1 Such individuals might be motivated primarily by caring for nonmoral goods, such as scientific truth, aesthetic appreciation, or creative achievement. Yet, paradoxically, they often benefit humanity far more than they could have through direct humanitarian service. This creativ- ity paradox has been given less attention than paradoxes of self-interest and altruism, but it contains an important insight about moral motivation. It also forces us to clarify the distinction between moral and nonmoral goods, and hence our conception of what morality is

Moral creativity consists in identifying, interpreting, and implementing moral values in ways that bring about new and morally valuable results, often in response to an unprecedented situation. It does not mean inventing values subjectively, as Sartre and Nietzsche suggested. Moral creativity plays a significant role in meeting role responsibilities, exercising leadership, developing social policies, and living authentically in light of moral ideals. Kenneth R. Feinberg’s service in compensating the victims of 9/11 provides a paradigm instance.

Morality and mental health are now inseparably linked in our view of character. Alcoholics are sick, yet they are punished for drunk driving. Drug addicts are criminals, but their punishment can be court ordered therapy. The line between character flaws and personality disorders has become fuzzy, with even the seven deadly sins seen as mental disorders. In addition to pathologizing wrong-doing, we also psychologize virtue; self-respect becomes self-esteem, integrity becomes psychological integration, and responsibility becomes maturity. Moral advice is now sought primarily from psychologists and therapists rather than philosophers or theologians. This book asks: are we replacing morality with therapy, in potentially confused and dangerous ways, or are we creatively integrating morality and mental health? According to the book, it's a little bit of both. It surveys the ways in which morality and mental health are related, touching on practical concerns like love and work, self-respect and self-fulfillment, guilt and depression, crime and violence, and addictions. Terming this integrative development “the therapeutic trend in ethics,” the book uses examples from popular culture, various moral controversies, and draws on line of thought that includes Plato, the Stoics, Freud, Nietzsche, and contemporary psychotherapeutic theories. The book develops some interesting conclusions, among them that sound morality is indeed healthy, and that moral values are inevitably embedded in our conceptions of mental health. In the end, the book shows how both morality and mental health are inextricably intertwined in our pursuit of a meaningful life.