The relationship between personal identity and ethics remains on of the most intriguing yet vexing issues in philosophy. It is commonplace to hold that moral responsibility for past actions requires that the responsible agent is in some respect identical to the agent who performed the action. Is this true? On the other hand, can ethics constrain our account of personal identity? Do the practical requirements of moral theory commit us to the view that persons do remain identical over time? For example, does the moral status of abortion or stem cell research depend on whether personal identity is based on psychological or biological properties? Or is it the case that personal identity is not, in fact, relevant to ethics? Personal Identity and Ethics provides the first comprehensive examination of these issues. Topics include personal identity and prudential rationality; personal identity’s significance for moral responsibility and ethical theory; and the practical consequences of accounts of personal identity for issues such as abortion, stem cell research, cloning, advance directives, population ethics, multiple personality disorder, and the definition of death.

Going beyond the controversy surrounding personhood in non-philosophical contexts, this book defends the need for a credible philosophical conception of the person. Engaging with John Locke, Derek Parfit and P.F. Strawson, the authors develop an original philosophical anthropology based on the work of Charles Hartshorne and A.N. Whitehead.

'Soul', 'self', ‘substance’ and 'person' are just four of the terms often used to refer to the human individual. Cutting across metaphysics, ethics, and religion the nature of personal identity is a fundamental and long-standing puzzle in philosophy. Personal Identity and Applied Ethics introduces and examines different conceptions of the self, our nature, and personal identity and considers the implications of these for applied ethics. A key feature of the book is that it discusses a range of different approaches to personal identity; philosophical, religious and cross-cultural, including perspectives from non-Western traditions. Within this comparative framework, Andrea Sauchelli examines the following topics: Early views of the soul in Plato, Christianity and Descartes The Buddhist 'no-self' views and the self as a fiction Confucian ideas of our nature and the importance of self-cultivation as constitutive of the self Locke's theory of personal identity as continuity of consciousness and memory and objections by Butler and Reid as well as contemporary critics The theory of 'animalism' and arguments concerning embodied theories of personal identity Practical and narrative theories of personal identity and moral agency Personal identity and issues in applied ethics, including abortion, organ transplantation, and the idea of life after death Implications of life-extending technologies for personal identity. Throughout the book Sauchelli also considers the views of important recent philosophers such as Sydney Shoemaker, Bernard Williams, Derek Parfit, Marya Schechtman and Christine Korsgaard, placing these in helpful historical context. Chapter summaries, a glossary of key terms, and suggestions for further reading make this a refreshing, approachable introduction to personal identity and applied ethics. It is an ideal text for courses on personal identity that consider both western and non-western approaches and that apply theories of personal identity to ethical problems. It will also be of interest to those in related subjects such as religious studies and history of ideas.

This book challenges, with several powerful arguments, some of our deepest beliefs about rationality, morality, and personal identity. The author claims that we have a false view of our own nature; that it is often rational to act against our own best interests; that most of us have moral views that are directly self-defeating; and that, when we consider future generations the conclusions will often be disturbing. He concludes that moral non-religious moral philosophy is a young subject, with a promising but unpredictable future.

Many questions about moral and legal judgments hinge on how we understand the identity of the agents. The intractability of many of these questions stems, this book argues, from ignoring how we actually connect actions with agents. When making everyday judgments about the morality or legality of actions, we do not use Aristotelian logic but what is termed “character logic”. The difference is crucial because implicit in character logic is an understanding of personal identity that is both coherent and intuitively familiar. A person, as we conceptualize him in moral and legal contexts, is a character of resolve. By unpacking what it means to be a character of resolve, this book reveals what underwrites our most fundamental beliefs about a person’s rights and responsibilities. It also provides a new and useful perspective on a variety of issues about rights and responsibilities that perennially occupy philosophers. This book discusses the following: • How we can make better sense of “human rights” if we think of them as “personal rights”. • How the right to be civilly disobedient, in contrast with ordinary law-breaking, can be justified as a personal right. • What basis we have for holding that someone’s responsibility is diminished. • How it makes sense to hold someone responsible for acting irresponsibly. • How it makes sense to distinguish a juvenile offender from someone who should be tried in criminal court. • What kind of correction we should expect from our correctional institutions and how we should design them to achieve that. By making explicit the axioms of character logic and exploring their origins and justification, the book provides a conceptually powerful tool for interpreting the protocols of a person-respecting society.

Across his relatively short and eccentric authorial career, Soren Kierkegaard develops a unique, and provocative, account of what it is to become, to be, and to lose a self, backed up by a rich phenomenology of self-experience. Yet Kierkegaard has been almost totally absent from the burgeoning analytic philosophical literature on self-constitution and personal identity. How, then, does Kierkegaard's work appear when viewed in light of current debates about self and identity--and what does Kierkegaard have to teach philosophers grappling with these problems today? The Naked Self explores Kierkegaard's understanding of selfhood by situating his work in relation to central problems in contemporary philosophy of personal identity: the role of memory in selfhood, the relationship between the notional and actual subjects of memory and anticipation, the phenomenology of diachronic self-experience, affective alienation from our past and future, psychological continuity, practical and narrative approaches to identity, and the intelligibility of posthumous survival. By bringing his thought into dialogue with major living and recent philosophers of identity (such as Derek Parfit, Galen Strawson, Bernard Williams, J. David Velleman, Marya Schechtman, Mark Johnston, and others), Stokes reveals Kierkegaard as a philosopher with a significant--if challenging--contribution to make to philosophy of self and identity.

This volume collects a number of Perry’s classic works on personal identity as well as four new pieces, The Two Faces of Identity,Persons and Information,Self-Notions and The Self, and The Sense of Identity. Perry’s Introduction puts his own work and that of others on the issues of identity and personal identity in the context of philosophical studies of mind and language over the past thirty years.