Autonomy in Applied Ethics

Anne Donchin attended graduate school while raising four children, received her doctorate from the University of Texas in 1970, taught for 18 years in Texas and New York, then joined the philosophy department at Indiana University–Purdue University Indianapolis in 1982. Here she developed a Women’s Studies program, specialized and in numerous ways pioneered in feminist bioethics, and won two prestigious grants. She co-edited two books, published some forty articles, and co-founded and co-ordinated The International Network on Feminist Approaches to Bioethics. (...) Before and after retiring she served on the editorial boards of an encyclopedia, several international bioethics collections and nine prestigious journals. Her publications have influenced many scholars here and abroad. At the time of her death she was at work on a book: Procreation, Power and Personal Autonomy: Feminist Reflections, which is now available on IUPUIScholarWorks. Laura Purdy has generously edited, organized, and, where possible, updated the manuscript. (shrink)

This paper re-examines Isaiah Berlin’s concepts of negative and positive liberty by addressing their dualistic limitations and integrating insights from Indic philosophy. Drawing on concepts like manas (mind), buddhi (intellect), dharma (ethical duty), and śamatva (equanimity), it proposes a pluralist framework of liberty as a continuum that harmonizes individual autonomy with social responsibility. By emphasizing the interplay between internal coherence and external ethical alignment, the paper critiques Berlin’s rigid dichotomy and offers a holistic perspective on liberty. This approach bridges Western (...) and Indic traditions, advancing a nuanced, inclusive understanding of freedom applicable to contemporary ethical and global challenges. (shrink)

AI systems increasingly support human decision-making across domains of professional, skill-based, and personal activity. While previous work has examined how AI might affect human autonomy globally, the effects of AI on domain-specific autonomy -- the capacity for self-governed action within defined realms of skill or expertise -- remain understudied. We analyze how AI decision-support systems affect two key components of domain-specific autonomy: skilled competence (the ability to make informed judgments within one's domain) and authentic value-formation (the capacity to form genuine (...) domain-relevant values and preferences). By engaging with prior investigations and analyzing empirical cases across medical, financial, and educational domains, we demonstrate how the absence of reliable failure indicators and the potential for unconscious value shifts can erode domain-specific autonomy both immediately and over time. We then develop a constructive framework for autonomy-preserving AI support systems. We propose specific socio-technical design patterns -- including careful role specification, implementation of defeater mechanisms, and support for reflective practice -- that can help maintain domain-specific autonomy while leveraging AI capabilities. This framework provides concrete guidance for developing AI systems that enhance rather than diminish human agency within specialized domains of action. (shrink)

We have basic liberal rights to live and act with integrity; these rights very plausibly ground our rights to freedom of religious belief and expression. In section 1, I argue that many trans people need to be able to change their gender markers on their legal identification documents in order to live and act with integrity, and because of this, trans people have pro tanto rights to change their gender markers on their legal identification documents. In section 2, I then (...) argue that: a) there are no rights, harms, or other considerations that outweigh trans and nonbinary people’s pro tanto rights to freedom of legal gender identification; b) in virtue of a, blanket bans on gender marker change and surgery requirements on gender marker change are unjust and breach trans and nonbinary people’s all-things-considered rights to freedom of legal gender identification; and c) there is a strong presumption in favor of either the legal decertification of gender, gender self-identification, or similar policies that make it relatively easy for trans people to change their gender markers. Finally, in section 3, I argue that this integrity-based approach to rights to freedom of legal gender identification is superior to alternative privacy-, autonomy-, and harm-based approaches. (shrink)

This article argues that the relations of social and political power that obtain between humans and pets are illegitimate. We begin by showing that pets, a largely neglected population in political philosophy, are subject to socially and politically organised power, which stands in need of justification. We then argue that pets have three moral complaints against the relations of power to which they are subject. First, our power over pets disrespects their moral independence: the fact that they are not simply (...) available to be used to serve the interests or projects of others. Second, our power over pets systematically sets back their interests in exercising control over their own body, actions, and environment. Third, in subjecting pets to asymmetric relations of power in which they are heavily dependent on humans for the satisfaction of their interests, we subject them to objectionable risks of harm. Together, these complaints support our thesis that the power relations central to the institution of pet keeping are illegitimate. The practical upshot is that we have a strong moral reason to abolish this institution. (shrink)

This argument map represents an argumentation from Heyns, C. . Report of the Special Rapporteur on extrajudicial, summary or arbitrary executions, Christof Heyns . S.l.: United Nations. Human Rights Council. The argument map is open for debate in AGORA-net, search for map ID 9206.

Every day, wild animals suffer and die from myriad natural causes. For those committed to non-speciesism, what wild animal suffering entails for us morally is a question of the utmost importance, and yet there remains significant disagreement at the level of normative theory. In this paper I argue that in situations of moral urgency environmental managers and policy makers should refer to widely-agreeable moral principles for guidance. I claim that the principles of beneficence, non-maleficence, autonomy and justice do well to (...) capture our widely-held values, and that the first three principles all support large-scale interventions in nature. I then argue that balancing these against non-maleficence will still allow for the careful consideration of interventions, although is unlikely to support lethal methods. This argument is intended to provide a reasonable starting point for theory-agnostic decision makers, and places the burden of proof on those who oppose intervention. -/- . (shrink)

Many believe that relationships can make a constitutive difference to the moral status of paternalistic treatment. For example, it is often assumed that it's easier to justify paternalizing a spouse than a stranger. But although this thought is widespread, there exists no detailed account of how relationships could mitigate paternalistic complaints. The aim of this paper is to develop an account of this phenomenon, drawing on the work of Margaret Gilbert and the notion of joint commitments. According to the resulting (...) view, close relations can constitutively mitigate paternalistic complaints by rendering paternalistic interference consistent with the will of the paternalized agent. (shrink)

I aim to clarify the moral authority of an advance directive that pertains to one’s later dementia-afflicted self. I develop the principle of Unity-Relative Autonomy, according to which the basis of self-governance is psychological unity rather than personal identity, and, on these grounds, argue that such advance directives have minimal weight grounded in respect for autonomy. I, nonetheless, suggest that bodily sovereignty should be distinguished sharply from autonomy, and maintain that one has a moral claim to decide the fate of (...) one’s later body. Lastly, I consider but reject the idea that such advance directives could have surrogate decision-making authority. (shrink)