Question 4 Basing your arguments on the decision of the House of Lords in A(FC) v. Secretary of State for the Home Department [2005] UKHL 71 and the article by W.L. Twining and P.E. Twining ‘Bentham on Torture’ at vol. 24 Northern Ireland Legal Quarterly 305‚ what is morally wrong with torture? Can it ever be morally justified? If so‚ when? If not‚ why not? Torture is not a popular practice amongst any developed society. To some‚ it is an extremely emotive word‚ the mere utterance of which
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enjoy food or sex we fulfill the same needs as those of our distant ancestors. The pleasures derived from the satisfaction of physical desire are a natural and necessary piece of human existence‚ and might culminate in ‘higher’ order pleasure. Like Bentham‚ I believe that the value of a certain pleasure depends on many individualized variables (Gibbs 1986‚ 42). John Stuart Mill’s reluctance to explore his quantity versus quality rule is evidence enough that it falls short of perfection. Defining certain
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deterioration. Some early philosophers‚ such as Jeremy Bentham (Bentham on population and Government‚ 1995) believed that the only effect that an increasing population may lead to is the improvement of social welfare. He contended emigration in most cases is not beneficial for a country because it may cause human capital losses‚ while population growth strengthen security and is beneficial for urban centres helping them to sprawl. Hence‚ in Bentham view population growth is not dangerous for the
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universally true and do not depend on culture time or place. Key absolutist philosophers and scholars are; Thomas Aquinas‚ Pope Benedict‚ Plato and Immanuel Kant. Whilst some key relativist philosophers and scholars are‚ John Stuart Mill‚ Aristotle‚ Jeremy Bentham‚ Protagoras and Joseph Fletcher. The arguments proposed by these idealists are both contradictory of each other and supportive‚ they combine to give a detailed picture of the basic theories behind moral absolutism and relativism. Normative
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Bibliography: * Bentham‚ J. An Introduction to the Principles of Morals and Legislation (Dover Publications Inc‚ 2009). * Brandt‚ R. Towards a Credible Utilitarianism‚ in H. Castaneda (ed.)‚ Morality and the Language of Conduct‚ Detroit‚ (Wayne State University Press‚ 1963)
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Euthanasia is a much-discussed topic in the UK these days‚ particularly when people believe that Euthanasia should be legalised. For some people‚ the most important question about Euthanasia is "Is it ever right to kill an innocent human being?" Bentham (1843) famously said that all talk of natural rights is "nonsense upon stilts". Yet some people claim we have a ’right to die ’. Other people say we have a right to dignity‚ and that euthanasia can provide a dignified‚ peaceful death rather than
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pain and pleasure – they govern us in all we do‚ in all we say‚ in all we think…’ (Jeremy Bentham) The above statement made by Bentham is the way that he feels that people should act in situations where morals and ethics are compromised. Bentham suggests that we are governed by two sovereign masters; these are ‘pleasure’ and ‘pain’. This is the way that we should make all decisions based on this theory. Bentham states that if we do something ethically good then we receive please for this act‚ and
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According to Bentham‚ abortion can be viewed from a utilitarian perspective in ethics as it focuses on the pleasure over the pain of an action. An English philosopher by the name of John Mill uses the utilitarianism approach‚ arguing that we should offer freedom of choice
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Bentham’s quantitative hedonism? Which is more plausible as a theory of well-being? Hedonism is the idea that well-being of people comes about through pleasure. Pure hedonism is the thought that it arises through and only through pleasure and both Bentham and Mill advocate different approaches for which hedonism may be the basis of human well-being. Both Philosophers then go on to construct theories of morality on the basis of this idea such that what should be maximised in a moral dilemma is the cumulative
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The concept of the design is to allow an observer to observe (-opticon) all (pan-) prisoners thereby conveying what one architect has called the "sentiment of an invisible omnisciece. The panopticon was invented by English philosopher Jeremy Bentham in 1785. Bentham himself described the Panopticon as "a new mode of obtaining power of mind over mind‚ in a quantity hitherto without example.” Michel Foucault‚ a French philosopher and historian of ideas uses this term in his book Discipline and Punish
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