Ethics (Moral Philosophy or Axiology) is the branch of philosophy, built upon Epistemology and Metaphysics, which explores the question of what “ought” we to do. Ethics includes social and political philosophy, as well as aesthetics (the study of beauty). In daily ethical decisions most often we use choices we have learned from family, religious, and cultural influences. In more complex situations, when we encounter problems for which we have no experience, it’s not so easy. Using the theories of ethics presented in this module, how would you resolve this ethical dilemma and what do you think a utilitarian ethical thinker or a Kantian ethical thinker would do–do you agree with either?
You are on the transplant committee at a major regional not-for-profit hospital. A lung has become available for transplant. It has become clear that you hold the deciding vote in choosing among these transplant candidates. Who would you choose?
Candidate 1: A three-year-old female with complications from end-stage cystic fibrosis. She could live six to twelve months longer. There is, however, no guarantee when another lung will become available.
Candidate 2: A seventy-year-old male suffering from an opportunistic lung infection contracted while visiting an orphanage in another country which he supports generously. The infection is resisting treatment and it is questionable whether he will survive another month. He is also a major contributor to this hospital, leading a campaign to build a new pediatric cancer treatment wing.
Candidate 3: A thirty-five-year-old female suffers severe lung trauma from an automobile accident two days ago which also involved her four children, whom she’s raising alone. The lungs are irreparable but she could survive several months with therapeutic care. She will not be able to function outside the hospital while awaiting transplant. The children suffered minor injuries but require homecare to be released from the hospital. There are no relatives or friends who can help.
Candidate 4: A forty-five-year old male is in end-stage lung cancer. He is a life-long smoker. He is a local hero, having recently retired from a long career with the local major league sports team. He has donated much of his time participating in charity functions for area charities. He will not survive the next forty-eight hours without a transplant.
Sample Solution
riedan declares that this perfect of womanliness and womanhood is leaving ladies feeling unfulfilled and lost as ladies need more than their youngsters, spouses, and homes (Friedan, 32). Finally, Anne Koedt rebuts Freudian socio-therapy that is disparaging, phallocentric, and just erroneous in her composition, The Myth of the Vaginal Orgasm. This piece, as different bits of second-wave hypothesis, declares that ladies are without a doubt equivalent and no lesser than men, in any case, this piece was substantially more radical for its time as it legitimately tended to female sexuality in a way that was for females not for male typification or joy. Freudian socio-therapy declared that the vagina was molded with the goal that men, or a penis, could convey a definitive delight and on the off chance that this was not the situation, at that point the lady was resolved to be rationally sick or envious of men (Koedt, 159). Koedt calls attention to that most of female joy is gotten from the clitoris, as that is its sole capacity, though the vagina is in charge of regenerative assignments and is profoundly uncaring (Koedt, 160). Her works backer to ladies that their sexuality isn’t phallocentric as a penis or man isn’t essential to any part of female joy. Each of the three of these scholars bring up that ladies have been molded, both socially, explicitly, and financially, to be of help to men and that in every one of the three referenced domains ladies are fairly equivalent, competent, autonomous, and meriting as men. As appeared by these women’s activist hypotheses, second-wave women’s liberation advocates for uniformity from a solitary issue focal point dependent on single-issue abuse. It is essential to be noticed that specific second-wave women’s activists were totally unaccepting of strange ladies having a spot in the development and the possibility of race assumes a miniscule job in second-wave woman’s rights. All the more basically, second-wave women’s liberation is worried about pushing for the uniformity of ladies in a man centric framework that reliably supports men and manliness. It is this equivalent premise that numerous people, in particular white ladies, joined and upheld for during the 2017 Women’s March on Washington. These ladies upheld for similar rights and issues set out from the development, be that as it may, an intersectional viewpoint was not supported for by dominant part of this populace. Along these lines, the challenge advanced messages that externally contact the main problems on a basic level by redirecting consideration away from the most minimized people. Loss of Intersectionality As expressed over, the Women’s March on Washington bit by bit turned out to be less intersectional as the development developed and turned out to be more standard. Unbalanced consideration was given towards white participants and their messages while non-white individuals, dis/abled people, LGBTQIA and eccentric distinguished people, and other minimized networks and people did not have a similar stage nor was their messages grasped and exposed to a similar degree. The dissent worked as its very own microcosm of American culture where white cisheteronormative messages were organized. One of the most famous trademarks yelled by members of the dissent was, “Get them by the pussy!”. That trademark originated from a spilled ad spot that Donald Trump had said in regards to a lady he discovered alluring and his strategy in getting the lady to have relations with him. The spilled ad spot is totally repulsive as it is very predatorial, chauvinist, non-consensual, and inadmissible which is the reason the Women’s March supported the trademark to demonstrate how horrendous, lascivious, and predatorial the President of the United States is and how pervasive assault culture is in the public arena. This trademark showed in the production of caps, shirts, notices, and other signage flagging outra>
riedan declares that this perfect of womanliness and womanhood is leaving ladies feeling unfulfilled and lost as ladies need more than their youngsters, spouses, and homes (Friedan, 32). Finally, Anne Koedt rebuts Freudian socio-therapy that is disparaging, phallocentric, and just erroneous in her composition, The Myth of the Vaginal Orgasm. This piece, as different bits of second-wave hypothesis, declares that ladies are without a doubt equivalent and no lesser than men, in any case, this piece was substantially more radical for its time as it legitimately tended to female sexuality in a way that was for females not for male typification or joy. Freudian socio-therapy declared that the vagina was molded with the goal that men, or a penis, could convey a definitive delight and on the off chance that this was not the situation, at that point the lady was resolved to be rationally sick or envious of men (Koedt, 159). Koedt calls attention to that most of female joy is gotten from the clitoris, as that is its sole capacity, though the vagina is in charge of regenerative assignments and is profoundly uncaring (Koedt, 160). Her works backer to ladies that their sexuality isn’t phallocentric as a penis or man isn’t essential to any part of female joy. Each of the three of these scholars bring up that ladies have been molded, both socially, explicitly, and financially, to be of help to men and that in every one of the three referenced domains ladies are fairly equivalent, competent, autonomous, and meriting as men. As appeared by these women’s activist hypotheses, second-wave women’s liberation advocates for uniformity from a solitary issue focal point dependent on single-issue abuse. It is essential to be noticed that specific second-wave women’s activists were totally unaccepting of strange ladies having a spot in the development and the possibility of race assumes a miniscule job in second-wave woman’s rights. All the more basically, second-wave women’s liberation is worried about pushing for the uniformity of ladies in a man centric framework that reliably supports men and manliness. It is this equivalent premise that numerous people, in particular white ladies, joined and upheld for during the 2017 Women’s March on Washington. These ladies upheld for similar rights and issues set out from the development, be that as it may, an intersectional viewpoint was not supported for by dominant part of this populace. Along these lines, the challenge advanced messages that externally contact the main problems on a basic level by redirecting consideration away from the most minimized people. Loss of Intersectionality As expressed over, the Women’s March on Washington bit by bit turned out to be less intersectional as the development developed and turned out to be more standard. Unbalanced consideration was given towards white participants and their messages while non-white individuals, dis/abled people, LGBTQIA and eccentric distinguished people, and other minimized networks and people did not have a similar stage nor was their messages grasped and exposed to a similar degree. The dissent worked as its very own microcosm of American culture where white cisheteronormative messages were organized. One of the most famous trademarks yelled by members of the dissent was, “Get them by the pussy!”. That trademark originated from a spilled ad spot that Donald Trump had said in regards to a lady he discovered alluring and his strategy in getting the lady to have relations with him. The spilled ad spot is totally repulsive as it is very predatorial, chauvinist, non-consensual, and inadmissible which is the reason the Women’s March supported the trademark to demonstrate how horrendous, lascivious, and predatorial the President of the United States is and how pervasive assault culture is in the public arena. This trademark showed in the production of caps, shirts, notices, and other signage flagging outra>
