It is generally assumed that transactions in a free market are based on self-interest. It is equally assumed that transactions between doctor and patients are aimed at the interests of the patient and in that sense are benevolent, fiduciary or based on trust. Influential statements of these positions derive from Adam Smith and from Smith's neighbour and contemporary John Gregory. Examining the views of Smith and Gregory but moving the issues into a contemporary context this paper will argue that the opposition of self-interest and benevolence is misleading and that in the modern world medicine and the market have a similar ethical framework.

What I want to do in this essay is examine a notorious argument put forward by Galen Strawson. He advocates what he describes as an a priori argument against the possibility of ultimate (moral) responsibility. There have been many attempts at answering Strawson, but whether they have been successful is debatable. I attempt to employ Henri Bergson's approach to the free will debate and assess whether what he says has any purchase in terms of criticism of Strawson's position. I conclude that Bergson's views offer a serious alternative in debates about free will.

There has been no systematic study in the literature of how self-deception differs from other kinds of self-distortion. For example, the term ‘cognitive dissonance’ has been used in some cases as a rag-bag term for all kinds of self-distortion. To address this, a narrow definition is given: self-deception involves injecting a given set of facts with an erroneous fact to make an ex ante suboptimal decision seem as if it were ex ante optimal. Given this narrow definition, this paper delineates self-deception from deception as well as from other kinds of self-distortions such as delusion, moral licensing, cognitive dissonance, manipulation, and introspective illusion.

The essay opens with some background information about the period in which J.S. Mill wrote. The discussion revolves around the concept of blasphemy which Mill considered to be highly problematic. Tagging unpopular views as ‘blasphemous’ amounted to abuse of governmental powers and infringed on the basic liberties of the out-of-favour speakers. The discussion on blasphemy sets the scene to the understanding of Mill's concerns, his priorities and consequently his emphasis on the widest possible liberty of expression. Section 2 presents the Millian principles that are pertinent to his philosophy of free speech: liberty and truth. Section 3 analyzes Mill's very limited boundaries to freedom of expression, asserting that the consequentialist reasoning had led Mill to ignore present tangible harm. It is argued that democracy is required to develop protective mechanisms against harm-facilitating speech.

Defended by scholars such as John McDowell and Julia Annas, the naturalism of second nature (NSN) claims that the virtues are part of a rational second nature instilled through moral education. While NSN emphasizes that rationality, fully developed, results in autonomy from nature, it is considered a sort of naturalism because the development of rational second nature unfolds through entirely natural processes. Critics object that NSN does not utilize human nature as a standard of evaluation, which is a problem for a view that claims to be a sort of naturalism. This paper attempts to meet this charge by introducing a novel way to understand the normative significance of human nature. It argues that NSN supports an analysis of human nature as the raw material of the virtues and, as such, the basis of a kind of aesthetic evaluation. Specifically, human nature is the basis of humaneness, a kind of beauty that belongs to what elevates or refines human nature. Thus, according to the fortified naturalism of second nature the ethical significance of human nature is explained by recognizing how the virtues exemplify a kind of beauty that only humans can have.

The guilt left by immoral actions is why moral duties are more pressing and serious than other reasons like prudential considerations. Religions talk of sin and karma; the secular still speak of spots or stains. I argue that a moral staining view of guilt is in fact the best model. It accounts for guilt's reflexive character and for anxious, scrupulous worries about whether one has transgressed. To understand moral staining, I borrow Christine Korsgaard's view that we construct our identities as agents through our actions. The contribution of immoral actions to self-constitution explains why moral obligations have priority and importance.