One can tell a lot about a man who would even consider sinking a boat
of Boddingtons!  Must be some sort of Hobgobblin!  At least this was
once the case, when Boddington's was a fine Manchester brew - now it
is only fit to consign to the bottom of the sea.  Context is all!  One
might swill all the beer and honk over the side like a bilge-pump,
thus saving both boats.  Torture is unlikely to produce truth and has
always been used as a totalitarian deterrent, so one might question
raising its discussion in a utilitarian context as merely eliding
consideration of its real nature.  I would undoubtedly fire on a plane
load of innocents to save a hugely greater number, and would not
disapprove of Jenkins the Boddingtons Slayer in such context.  One
might do anything at all in a particular context and remain moral -
yet questions would remain about exceptions proving rules and just how
far down a slippery slope we have sunk.  I do not regard these issues
as difficult in argument, but am concerned that we are now routinely
rationalising the intolerable.

On 8 Feb, 05:11, "Weber?  What do you think."
<[email protected]> wrote:
> For the first question consider that old adage:  Life Liberty, and
> property (to be applied distributively) (every man has a right to it)
> So, it is your right yes, if you so decide to do so, to kill yourself
> and donate those organs to others.  Yet it is not the right of the
> government to do so.   I think we sometimes replace the distributively
> part with quantitative.
>
> The difference is whether the law should be applied to spare as much
> as possible, or should be applied equally to every one.  Well
> according to Locke, it should be applied to everyone.
>
> As far as the kidnapped case, there is one person you could shoot in
> order to save every one, yourself, other then that it is not your
> decision.  For the last part, you should run over the people tied to
> the track.  This is one of those situations in which you have no
> option.  the first one implies governments actions, or societies
> actions. Society ecists to preserve human life as much as possible
> (once again distributively).
>
> Let me pose a question:
>
> A terrorist is in the custody of the CIA. He knows the location of a
> bomb in New York city.  It is going to explode in two hours.  Do you
> torcher him to get the information? (he is a hardened fighter, and
> fully devoted to his cause, he will not tell you on his own in the
> next 30 minutes)
>
> www.top3productdesign.com
>
> On Feb 6, 8:25 pm, Pavan Kolachoor <[email protected]> wrote:
>
> > This is a famous philosophical question posted by
> > BBC.http://news.bbc.co.uk/2/hi/uk_news/magazine/7739493.stm
>
> > I never got an opportunity to discuss this with anybody, your thoughts
> > please.
>
> > *1. SHOULD WE KILL HEALTHY PEOPLE FOR THEIR ORGANS?*
>
> > Suppose Bill is a healthy man without family or loved ones. Would it be ok
> > painlessly to kill him if his organs would save five people, one of whom
> > needs a heart, another a kidney, and so on? If not, why not?
>
> > Consider another case: you and six others are kidnapped, and the kidnapper
> > somehow persuades you that if you shoot dead one of the other hostages, he
> > will set the remaining five free, whereas if you do not, he will shoot all
> > six. (Either way, he'll release you.)
>
> > If in this case you should kill one to save five, why not in the previous,
> > organs case? If in this case too you have qualms, consider yet another:
> > you're in the cab of a runaway tram and see five people tied to the track
> > ahead. You have the option of sending the tram on to the track forking off
> > to the left, on which only one person is tied. Surely you should send the
> > tram left, killing one to save five.
>
> > But then why not kill Bill?
>
> > --
> > Regards,
>
> > Pavan
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