•  34
    Primum Non Nocere Mortuis: Bioethics and the Lives of the Dead
    Journal of Medicine and Philosophy 44 (6): 732-755. 2019.
    advanced directivesend-of-life decisionsharming the deadposthumous reproductiontransplant ethics
  •  7
    Rawlsian “Neutrality” and Enhancement Technologies
    American Journal of Bioethics Neuroscience 1 (2): 54-55. 2010.
  •  2
    Moral Philosophy and Moral Enhancements
    American Journal of Bioethics Neuroscience 2 (4): 12-13. 2011.
  •  66
    Public Health and Normative Public Goods
    Public Health Ethics 11 (1): 20-26. 2018.
    Public health is concerned with increasing the health of the community at whole. Insofar as health is a ‘good’ and the community constitutes a ‘public’, public health by definition promotes a ‘public good’. But ‘public good’ has a particular and much more narrow meaning in the economics literature, and some commentators have tried to limit the scope of public health to this more narrow meaning of a ‘public good’. While such a move makes the content of public health less controversial, it also st…Read more
  •  2
    Details, Details: "Ulysses," Politics, and the Contexts of Meaning
    Modern Schoolman 70 (4): 289-304. 1993.
  •  38
    Establishing Toleration
    Political Theory 27 (5): 667-693. 1999.
    Liberals often assume that once people see the costs of intolerance that they will come to embrace toleration and that once they can accept toleration as a modus vivendi, they will soon be able to see it as a good in its own right. But, I argue, that the logic that make in tolerance difficult to break also compel people to resist any attempts to make toleration more than a modus vivendi. True toleration will not be embraced unless the people undergo a kind of conversion experience.
  • A Context for Liberalism: A Humean Account of Political Justification
    Dissertation, University of Michigan. 1990.
    From Rousseau and Marx to Alasdair MacIntyre and Michael Sandel, communitarians have argued that liberalism fails to understand and respect the values that arise from the practices of particular communities. But liberalism need not fall prey to this objection, once we understand the role that practices should play in a political theory. In the largely-unread historical and political works of David Hume, I argue, we can find the resources for a political theory that stresses the importance of the…Read more
  •  3
    Adam Potkay. The Fate of Eloquence in the Age of Hume (review)
    Modern Schoolman 73 (2): 191-193. 1996.
  •  7
    Keeping Hope Alive (A Commentary on Elshtain)
    Modern Schoolman 78 (2-3): 179-187. 2001.
  •  23
    Character. By Joel J. Kupperman
    Modern Schoolman 71 (3): 252-254. 1994.
  •  27
    David Hume is an ardent supporter of the practice of religions toleration. For Hume, toleration forms part of the background that makes progress in philosophy possible, and it accounts for the superiority of philosophical thought in England in the eighteenth century. As he puts it in the introduction to the Treatise: “the improvements in reason and philosophy can only be owing to a land of toleration and of liberty” (T Intro.7; SBN xvii).1 Similarly, the narrator of part 11 of the First Enquiry …Read more
  •  8
    Review of Michael Slote, Essays on the History of Ethics (review)
    Notre Dame Philosophical Reviews 2010 (7). 2010.
  •  29
    Living with Contextualism
    Canadian Journal of Philosophy 24 (2). 1994.
  •  150
    Better brains, better selves? The ethics of neuroenhancements
    Kennedy Institute of Ethics Journal 17 (4): 371-395. 2007.
    : The idea of enhancing our mental functions through medical means makes many people uncomfortable. People have a vague feeling that altering our brains tinkers with the core of our personalities and the core of ourselves. It changes who we are, and doing so seems wrong, even if the exact reasons for the unease are difficult to define. Many of the standard arguments against neuroenhancements—that they are unsafe, that they violate the distinction between therapy and enhancements, that they under…Read more
  •  1
    The warm courage of national unity
    The Philosophers' Magazine 34 65-68. 2006.
  •  8
    Philosophy and Modern Science: The Legacy of Richard Blackwell
    Modern Schoolman 76 (2/3): 99-106. 1999.
  •  19
    Hume and the contexts of politics
    Journal of the History of Philosophy 30 (2): 219-242. 1992.
  •  17
    Soldiers as agents
    American Journal of Bioethics 8 (2). 2008.
    This Article does not have an abstract
  •  78
    In part 12 of Hume's Dialogues concerning Natural Religion, Philo famously appears to reverse his course. After slicing the Argument from Design into small pieces throughout most of the first eleven parts of the Dialogues, he suddenly seems to endorse a version of it
  •  7
    The Fate of Eloquence in the Age of Hume. By Adam Potkay (review)
    Modern Schoolman 73 (2): 191-193. 1996.
  •  24
    Religion and Newborn Screening
    with Jennifer M. Kwon
    American Journal of Bioethics 16 (1): 20-21. 2016.
  •  19
    Health literacy and autonomy
    American Journal of Bioethics 7 (11). 2007.
    This Article does not have an abstract
  •  22
    Transparent Vessels?: What Organ Donors Should Be Allowed to Know about Their Recipients
    Journal of Law, Medicine and Ethics 41 (1): 323-332. 2013.
    After a long search, Jonathan has finally found someone willing to donate a kidney to him and thereby free him from dialysis. Meredith is Jonathan's second cousin, and she considers herself a generous person, so although she barely knows Jonathan, she is willing to help. However, as Meredith learns more about the donation process, she begins to ask questions about Jonathan: “Is he HIV positive? I heard he got it using drugs. Has he been in jail? He's already had one live donor, so what happened …Read more
  •  44
    Moral conversions
    Philosophy and Phenomenological Research 56 (3): 531-550. 1996.
  •  11
    Details, Details
    Modern Schoolman 70 (4): 289-304. 1993.
  •  150
    David Hume is an ardent supporter of the practice of religions toleration. For Hume, toleration forms part of the background that makes progress in philosophy possible, and it accounts for the superiority of philosophical thought in England in the eighteenth century. As he puts it in the introduction to the Treatise: “the improvements in reason and philosophy can only be owing to a land of toleration and of liberty”. Similarly, the narrator of part 11 of the First Enquiry comments