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The need to distinguish 'philosophical bioethics' from other forms of bioethics stems from an appreciation of the fact that many practitioners of what might rightly be called 'bioethics' do not engage in philosophical or normative argument of any kind.
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The need to distinguish 'philosophical bioethics' from other forms of bioethics stems from an appreciation of the fact that many practitioners of what might rightly be called 'bioethics' do not engage in philosophical or normative argument of any kind.
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We are unsure that 'private' is the right term to use here, and use it, therefore, in the absence of a better alternative. We are grateful to an anonymous reviewer of this paper for pointing out the risk that 'private' might evoke 'feminist debates that tried to show that the private is also public' - and we would like to make clear that this is not our intention.
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We are unsure that 'private' is the right term to use here, and use it, therefore, in the absence of a better alternative. We are grateful to an anonymous reviewer of this paper for pointing out the risk that 'private' might evoke 'feminist debates that tried to show that the private is also public' - and we would like to make clear that this is not our intention.
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A range of literature focusing on the sociology of scientific knowledge within science and technology studies is relevant here. See, for example: B. Latour & S. Woolgar. 1979. Laboratory Life: The social construction of scientific facts. London: Sage; T. Kuhn. 1962. The Structure of Scientific Revolutions. Chicago, IL: University of Chicago Press.
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A range of literature focusing on the sociology of scientific knowledge within science and technology studies is relevant here. See, for example: B. Latour & S. Woolgar. 1979. Laboratory Life: The social construction of scientific facts. London: Sage; T. Kuhn. 1962. The Structure of Scientific Revolutions. Chicago, IL: University of Chicago Press.
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We are grateful to an anonymous reviewer of this paper for making us aware of this literature.
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We are grateful to an anonymous reviewer of this paper for making us aware of this literature.
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For an introduction to the contemporary debate on ethical intuitionism, see P. Stratton-Lake, ed. 2002. Ethical Intuitionism: Re-evaluations. Oxford: Oxford University Press. This debate is undoubtedly relevant to our thesis, but engagement with it is beyond the scope of this paper. We reiterate here that our point is one about the order in which moral intuition, moral judgement and moral argument may arise, and not about whether moral judgements can be reduced to moral intuition.
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For an introduction to the contemporary debate on ethical intuitionism, see P. Stratton-Lake, ed. 2002. Ethical Intuitionism: Re-evaluations. Oxford: Oxford University Press. This debate is undoubtedly relevant to our thesis, but engagement with it is beyond the scope of this paper. We reiterate here that our point is one about the order in which moral intuition, moral judgement and moral argument may arise, and not about whether moral judgements can be reduced to moral intuition.
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We say 'almost always' because we cannot rule out the existence of a person whose moral claims are guided by reason, rather than instinct. Whilst we have to accept that this remains a logical possibility, we are confident in our empirical hypothesis that this is not the way that the majority of applied ethics (including bioethics) is conducted. This empirical hypothesis could, and should perhaps, be tested.
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We say 'almost always' because we cannot rule out the existence of a person whose moral claims are guided by reason, rather than instinct. Whilst we have to accept that this remains a logical possibility, we are confident in our empirical hypothesis that this is not the way that the majority of applied ethics (including bioethics) is conducted. This empirical hypothesis could, and should perhaps, be tested.
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