Philip Devine

If someone abstains from meat-eating for reasons of taste or personal economics, no moral or philosophical question arises. But when a vegetarian attempts to persuade others that they, too, should adopt his diet, then what he says requires philosophical attention. While a vegetarian might argue in any number of ways, this essay will be concerned only with the argument for a vegetarian diet resting on a moral objection to the rearing and killing of animals for the human table. The vegetarian, in this laense, does not merely require us to change or justify our eating habits, but to reconsider our attitudes and behaviour towards members of other species across a wide range of practices.

The following objection to the ‘ontological’ argument of St Anselm has a continuing importance. The argument begs the question by introducing into the first premise the name ‘God’. In order for something to be truly talked about, to have properties truly attributed to it—it has been said—it must exist; a statement containing a vacuous name must either be false, meaningless, or lacking in truth-value, if it is not a misleading formulation to be explained by paraphrase into other terms. In any case the question of the divine existence is begged.

The newest addition to the Point/Counterpoint Series, Abortion: Three Perspectives features a debate between four noted philosophers - Michael Tooley, Celia Wolf-Devine, Philip E. Devine, and Alison M. Jaggar - presenting different perspectives on one of the most socially and politically argued issues of the past 30 years. The three main arguments include the "liberal" pro-choice approach, the "communitarian" pro-life approach, and the "gender justice" approach. Divided into two parts, the text features the authors' ideas, developed in depth, and their responses to one another within each framework. As philosophers, the authors have special skills in critical analysis and thinking systematically about values. The text is appropriate for advanced courses in ethics, bioethics, sex and gender issues, and contemporary moral issues.

Caroline Franks Davis here undertakes an assessment of the value of religious experiences as evidence for religious beliefs. She distinguishes this question from that of the veridical character of particular experiences or their value for the person undergoing them or his community. She attends both to the phenomenological variety of religious experiences and the variety of cultural settings in which they take place. She concludes that religious experience can form an important part of the case for what she calls "broad theism"--the belief that there is a "true self" behind the phenomenal ego and that the highest good for a human being is union or harmonious relation with this holy and eternal ultimate reality. Broad theism, she argues, can explain the two most persuasive forms of religious experience--the numinous and the mystical--though it is not enough to ground a living religion.

Many of us want to say that there is an absolute—or at least a virtually absolute—prohibition on torturing people. But we live in a world in which firm moral restraints of all sorts are hard to defend. Neither contemporary conventional morality, nor any of the available moral theories, provides adequate support for the deliverances of the “wisdom of repugnance” in this area. Nor do they support casuistry capable of distinguishing torture from (sometimes legitimate) forms of rough treatment. I here make some suggestions concerningthe improvement of this situation.