аЯрЁБс>ўџ dfўџџџcџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџьЅС` №ПЗ0jbjb $:|c|cŠ*,џџџџџџˆšššššššl8Ш дlщЖєє(`bbbbbb,ŸRё XŽšŽ`ššЃ```šš``Ўt"Jšššš```šš`ш ‡-ЅН8(``Й0щ`I `I ``šll$llRobert J. Olague ARLT 100 – Section 47451 S. Lloyd 10/27/04 The Measure of an… Anything The question posed by the Star Trek: The Next Generation episode, “The Measure of a Man” is: what is taken into account when determining who or what merits moral consideration? In the episode, Data is being threatened with the loss of his memories, or his life, as we know it by an ambitious Starfleet officer intent on replicating Data. Starfleet’s position is that Data, as a machine, lacks the things necessary to make him worthy of moral consideration. They are saying, basically, that his life means nothing because he has been created with the purpose to serve men, and he is not “real”. Different moral philosophers have pondered the question of what determines whom or what deserves moral consideration. The criteria for what is required in order to determine moral consideration is different from philosopher to philosopher, and includes abstract ideas, such as Descartes’ focus on the “soul”. In addition, the importance of each aspect varies among them. The criteria includes: the soul, hope for the future, intelligence, sentience, capacity for reciprocal morality, self-consciousness, free will, and the concept of something being the subject of a life. In examining the theories of Descartes, Aquinas, Kant, Bentham, Singer, Regan, and Warren, each is very strict when it comes to what exactly constitutes moral standing. In my theory of what is required for moral standing, many of the criteria and values are taken into account, but in different measures. Hope for the future, intelligence, sentience, capacity for reciprocal morality, self-consciousness, and free will are all part of the Olague moral consideration theory. The existence of a “soul” is not considered, because it is impossible to prove the if a being possesses it or not. In addition, intelligence and self-consciousness are all taken into account as what has happened in the past, instead of the future capacity for those things. I find this alternate moral consideration theory better suited to handle questions of what or whom is deserving of it than the others because of their flaws, as they are too strict to handle today or tomorrow’s understanding. The hope for the future is important, because it indicates a measure of intelligence and reasoning. That particular aspect of the theory does not consider an impulse or animal instinct as part of a “hope for the future”, because those are not hopes, but mindless drives devoid of any reasoning. Intelligence is important because it indicates that the capacity of a creature to act logically, and consistently with its own moral values. Sentience is considered because of the intrinsic value of pain or pleasure. Without sentience, moral decisions do not particularly matter to whatever species is being subjected to them. The capacity for moral reciprocity is important to Kant, Warren, and myself because without that standard, there is no “universal law” standard to uphold. To act morally when another creature lacks the capacity to act in the same way is illogical. Self-consciousness and free will fall under the same category in this regard. It is very hard to rationalize treating something with the exact same moral standards as a fellow human that cannot respond in kind. Competing theories are not acceptable because they are either human-centric or utilize the logic that things that are unable to respond in the same vein as morally considerate beings should be held to the same or similar standards as intelligent or rational species. The reason for limiting the ideas of intelligence, sentience, and self-consciousness to the past instead of future capacity is because that individualism is part of what makes a creature valuable in a moral sense, with inherent self-worth. The future capacity for anything cannot be realistically determined, while the past worth of something can be. Using that basic criterion, Data from the Star Trek episode is, in fact, considered worthy of moral consideration. Data exhibits hope for the future in many ways, including his plans, and his hope that that Starfleet will perfect its methods in order to replicate himself successfully without doing harm to him. His intelligence, although artificial, is not any less valuable than the intelligence of any sentient creature. Data can be argued to be sentient, because he has emotional attachments that either causes him pleasure or pain. He is programmed with a capacity to reason and with logic, as well as the capacity to consider moral questions. He is a self-conscious entity, and he is aware he exists and has some purpose to his life. As far as free will goes, despite Starfleet attempting to deny him it, he does offer to make his own decisions, such as the one to resign from Starfleet in order to preserve himself. So by the Olague theory, Data is considered morally worthy on any level with a human being. Animals, unfortunately, are not considered on the same level as Data is. In the case of an animal, such as a pet or any higher-functioning animal, they do merit some moral consideration, but not nearly as much as a human or Data. Animals lack a real hope for the future, a capacity for moral reciprocation, any sort of higher intelligence, and it can be argued that the idea of free will is not worth anything to animals because they cannot understand the concept. However, they do possess a small amount of intelligence, in some cases, greater than some non-paradigm humans. In addition, it can be assumed that most animals are at least somewhat self-conscious, or aware that they exist. Since animals do not meet all the criteria for moral consideration, they are not required to be held to the same moral consideration as any human would be, but since they still meet some of the requirements, they must be considered on a minor level, but judged morally less worthy than a human. A senile grandmother in this moral theory would be as worthy as any paradigm human. Senility does not inhibit hope for the future, and although it may reduce intelligent discourse, it would not reduce the actual intelligence of any living being. Sentience is not affected by senility, capacity for morality, or free will. In the case of a senile grandmother, the Olague theory for moral standing holds in keeping with generally held beliefs. A first-trimester fetus is a very complicated subject for measurement, because of the future potential of such a fetus. However, in this model of moral standing, a fetus has virtually no rights, or less than an animal would. It lacks any brain complicated enough to have a developed sense of hope for a future, any intelligence, sentience because of undeveloped nerves, capacity for morality, self-consciousness, or free will. Each of these points could be argued at length that a fetus does, in fact, have the capacity for developing these things, but the Olague model allows for no future conduct, only past conduct. It should be noted that the future capacity for these things does not have a bearing on a fetus’ moral standing, but if the fetus develops into a human being, or will be developed past this stage into a human being, that actions taken against it when it was a fetus would be morally impermissible to act against a developed human. If the fetus will be developed, it would be morally impermissible to act as if it would not be. For example, the use of drugs by a pregnant mother with a first-trimester fetus that will be born, and not aborted, would be impermissible, akin to doing it to a human being. However, if the fetus will be aborted before it reaches a level of moral consideration, then it would be OK for the mother to cause the harm to the fetus. The alien matriarch in the movie Aliens is very similar to Data from Star Trek, and they are in the same category as an alien or nonhuman intelligent creature. The alien cannot be proven to have a hope for the future, but the actions of the aliens in the movie seems to indicate that they have a goal in mind. The actions are very similar to a “hive” mentality, though, so it could be argued that they do not possess an individual intelligent drive or hope, and in this sense it is unclear if the aliens do merit moral consideration. Since that particular aspect is unclear, then it falls to intelligence. The aliens are quite obviously intelligent and portray many instances of rational thought throughout the movie. They are not simply an animal species without advanced capability. They have sentience, that much is clear, and they are aware of the concepts of pain or pleasure. They seem to have self-consciousness, and act with the awareness of being individual species and alive. They also possess free will, and act against their own best interest in the interest of others of their same species and in particular, the matriarch for the protection of her brood. The question of moral reciprocity is very tricky. Since it is an alien species humans are not expected to understand, the movie is unclear as to the exact nature of the aliens. They possess many other qualities of a rational species, so it is relatively safe to assume that they may possess their own particular moral values. They may in fact, be able to reciprocate morally, if one could understand their moral values. The alien species in this movie in general would be afforded a very decent amount of moral consideration, on par with Data, because they seem to possess the requirements. The lack of clarity regarding hope for the future is very problematic because that would be the deciding factor as to whether or not the Aliens are treated in the same manner as Data would be. The Olague theory is very complicated, and although I believe it is more reasonable than the other theories presented, it does seem to be counter-intuitive in some situations. For instance, it is somewhat hard to justify treating a fetus or an animal without any sort of moral consideration or to such a small degree of it. To treat the hostile aliens better than a fetus or pet seems contrary to personal judgment, but it is in actuality, the right moral standing. The alien species does in fact merit more moral consideration than a fetus or a pet would or should. The moral standing of Data, a pet, a grandmother, a fetus, or the species in Alien is a complicated question that has many aspects to it. The questions of whom or what deserves and by what standard is constantly changing, but the old theories of classical theorists cannot be trusted to manage the ideas of alien species, or fetuses, for example. I hold my theory to be best suited for these purposes because it takes into account the most important aspects of the older theories, and weighs them against each other, and in the equation, comes out with a mean moral standing of any particular thing. 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(^wSџџ-џўџРџЎ)t-)ar-§`Ѓ)'fl-)eeџџ-џўџРџЎ),t-§ Q)е-)sџџ-џўџРџЎ) -) pџџ-џўџРџЎ)o-)s-§`Ѓ)iџџ-џўџРџЎ)t-§`Ѓ)iџџ-џўџРџЎ)o-§ Q)n-) -§`Ѓ) i-)sџў-џ§џ€џ\) џџ-џўџРџЎ) t-§ Q)h-)aџџ-џўџРџЎ)t-) Daџџ-џўџРџЎ)Gt-)aџџ-џўџРџЎ),-)  as-§ Q)6 -) aџџ-џўџРџЎ) -§`Ѓ) m-)'ac-§ Q),h-§`Ѓ)i-§ Q)n-)eџџ-џўџРџЎ),-)  -§`Ѓ) l-)acksџў-џ§џ€џ\)X џџ-џўџРџЎ) t-§ Q)h-)eџџ-џўџРџЎ) t-§ Q)h-§`Ѓ)i-§ Q)n-)gsџџ-џўџРџЎ), -§ Q) n-)ecessar-§`Ѓ)y-) џџ-џўџРџЎ) to-)' -§`Ѓ) m-)'ak)/e -§ Q)#h-§`Ѓ)i-§ Q)mџ§-џќџ@џ )& -(бwwџџ-џўџРџЎ)$o-)rџџ-џўџРџЎ)t-§ Q)h-§`Ѓ)yџџ-џўџРџЎ) o-§ Q)&f -§`Ѓ)mџџ-џўџРџЎ)'o-)ra-§ Q)'l-)  cџџ-џўџРџЎ)#o-§ Q)n-)s-§`Ѓ)i-)deraџџ-џўџРџЎ)Vt-§`Ѓ)iџџ-џўџРџЎ)o-§ Q)n-).џў-џ§џ€џ\)  -) T-§ Q)h-)e-§`Ѓ)y-) arџџ-џўџРџЎ)4e-) sa-§`Ѓ)6yi-§ Q)'n-)g,џџ-џўџРџЎ)& -§ Q) bџџ-џўџРџЎ)a-)s-§`Ѓ)i-)ca-§`Ѓ),lly-)5,џў-џ§џ€џ\)  џџ-џўџРџЎ) t-§ Q)h-)aџџ-џўџРџЎ)t-) -§ Q) h-§`Ѓ)i-)sџў-џ§џ€џ\) -§`Ѓ) l-§ Q)i-§`Ѓ) f-)eџў-џ§џ€џ\) -§`Ѓ) m-)'ea-§ Q),n-)sџџ-џўџРџЎ) -§ Q) nџџ-џўџРџЎ)ot-§ Q)'h-§`Ѓ)i-§ Q)nџџ-џўџРџЎ)gџў-џ§џ€џ\) -§ Q(Dwb-)ecauseџџ-џўџРџЎ)„ -§ Q) h-)eџџ-џўџРџЎ) -§ Q) h-)asџџ-џўџРџЎ)) -§ Q) b-)ee-§ Q),n-) creaџџ-џўџРџЎ)`t-)ed-§ Q)/ -) w-§`Ѓ)$iџџ-џўџРџЎ)t-§ Q)h џџ-џўџРџЎ)&t-§ Q)h-)eџџ-џўџРџЎ) -) purpџџ-џўџРџЎ)\o-)se-§ Q)) џџ-џўџРџЎ) tџў-џ§џ€џ\)o-§ Q) -) ser-§ Q):v-)eџџ-џўџРџЎ) -§`Ѓ) m-)'e-§ Q)nџџ-џўџРџЎ), -)a-§ Q)n-)dџџ-џўџРџЎ) -§ Q) h-)eџџ-џўџРџЎ) -§`Ѓ) i-)sџў-џ§џ€џ\) -§ Q) nџў-џ§џ€џ\)oџџ-џўџРџЎ)t-§`Ѓ) -§ Q) в-)rea-§`Ѓ)=l-)гџџ-џўџРџЎ).-)  D-§`Ѓ)1iffџџ-џўџРџЎ)0e-)re-§ Q)'nџџ-џўџРџЎ)tџў-џ§џ€џ\) -§`Ѓ(Зwmџџ-џўџРџЎ)'o-)ra-§`Ѓ)'l-) p-§ Q)&h-§`Ѓ)ilџџ-џўџРџЎ)o-)sџџ-џўџРџЎ)o-)p-§ Q)h-)ersџџ-џўџРџЎ): -§ Q) h-)a-§ Q)v-)eџџ-џўџРџЎ) -) pџџ-џўџРџЎ)o-§ Q)n-)dereџџ-џўџРџЎ)Vd-) џџ-џўџРџЎ) t-§ Q)h-)eџџ-џўџРџЎ) -) quesџџ-џўџРџЎ)[t-§`Ѓ)iџџ-џўџРџЎ)o-§ Q)n џџ-џўџРџЎ)&o-§ Q)f-) w-§ Q)0h-)aџџ-џўџРџЎ)t-) deџџ-џўџРџЎ)<t-)er-§`Ѓ)'mi-§ Q)5n-)esџџ-џўџРџЎ)) -) w-§ Q)$hџџ-џўџРџЎ)o-§`Ѓ)m-§ Q)' џџ-џўџРџЎ) or-)) w-§ Q)1h-)aџџ-џўџРџЎ)t -(*wdeser-§ Q)iv-)esџџ-џўџРџЎ)) -§`Ѓ) mџџ-џўџРџЎ)'o-)ra-§`Ѓ)'l-) cџџ-џўџРџЎ)#o-§ Q)n-)s-§`Ѓ)i-)deraџџ-џўџРџЎ)Vt-§`Ѓ)iџџ-џўџРџЎ)o-§ Q)n-).-џРЎ)  (w ‰-ˆџр+з*s -)–T-§ Q)h-)eџџ-џўџРџЎ) -) cr-§`Ѓ)'iџџ-џўџРџЎ)t-)er-§`Ѓ)'iџџ-џўџРџЎ)aџў-џ§џ€џ\) -§`Ѓ) fџџ-џўџРџЎ)orџў-џ§џ€џ\)) -) w-§ Q)$h-)aџџ-џўџРџЎ)t-) -§`Ѓ) i-)sџ§-џќџ@џ ) -) requ-§`Ѓ)Yi-)redџў-џ§џ€џ\)@ -§`Ѓ) i-)nџў-џ§џ€џ\) џџ-џўџРџЎ) o-)rdџџ-џўџРџЎ)*e-)r-§ Q) џџ-џўџРџЎ) tџў-џ§џ€џ\)o-§ Q) -) deџџ-џўџРџЎ)/t-)er-§`Ѓ)'m-§ Q)'in-)&eџџ-џўџРџЎ) -§`Ѓ) mџџ-џўџРџЎ)'o-)ra-§`Ѓ)'l-) cџџ-џўџРџЎ)#o-§ Q)n-)s-§`Ѓ)i-)deraџџ-џўџРџЎ)Vt-§`Ѓ)iџџ-џўџРџЎ)o-§ Q)n-) -§`Ѓ) i-)sџ§-џќџ@џ ) -( ƒwd-§`Ѓ)iff-)0ere-§ Q)=nџџ-џўџРџЎ)tџў-џ§џ€џ\) -§`Ѓ) f-)rџџ-џўџРџЎ)o-§ Q)m -)3p-§ Q)h-§`Ѓ)ilџџ-џўџРџЎ)o-)sџџ-џўџРџЎ)o-)p-§ Q)h-)erџџ-џўџРџЎ)' tџў-џ§џ€џ\)o-§ Q) -) p-§ Q)h-§`Ѓ)ilџџ-џўџРџЎ)o-)sџџ-џўџРџЎ)o-)p-§ Q)h-)erџџ-џўџРџЎ)',-)  a-§ Q)#n-)dџџ-џўџРџЎ) -§`Ѓ) i-§ Q)n-)c-§ Q)l-) udesџџ-џўџРџЎ)[ -) a-§ Q)b-)sџџ-џўџРџЎ)t-)racџџ-џўџРџЎ)=t-) -§`Ѓ) i-)deas,џў-џ§џ€џ\)e -) suc-§ Q)Bh-) asџџ-џўџРџЎ)6 -) Descarџџ-џўџРџЎ)Št-)es-§ Q))е -§`Ѓ( іwfџџ-џўџРџЎ)o-)cus-§ Q)B џџ-џўџРџЎ) o-§ Q)n џџ-џўџРџЎ)&t-§ Q)h-)eџџ-џўџРџЎ) -§ Q) в-)sџџ-џўџРџЎ)o-)u-§`Ѓ)l-)г.џ§-џќџ@џ )# -) I-§ Q)n-) add-§`Ѓ)Uiџџ-џўџРџЎ)t-§`Ѓ)iџџ-џўџРџЎ)o-)n, џџ-џўџРџЎ)1t-§ Q)h-)eџџ-џўџРџЎ) -§`Ѓ) im-)5pџџ-џўџРџЎ)ort-)7a-§ Q)n-)ce), џџ-џўџРџЎ) o-§`Ѓ)f-) eac-§ Q)Nh-) aspecџџ-џўџРџЎ){t-) -§ Q) v-)ar-§`Ѓ)'i-)esџў-џ§џ€џ\)) -) a-§`Ѓ)mџџ-џўџРџЎ)'o-§ Q)n-)gџџ-џўџРџЎ) t-§ Q)h-)e-§`Ѓ)m-)'.џ§-џќџ@џ )  -) T-§ Q)h-)eџў-џ§џ€џ\) -( iwcr-§`Ѓ)'iџџ-џўџРџЎ)t-)er-§`Ѓ)'i-)aџў-џ§џ€џ\) -§`Ѓ) i-§ Q)n-)c-§`Ѓ)l-)udes:џў-џ§џ€џ\)i џџ-џўџРџЎ) t-§ Q)h-)eџџ-џўџРџЎ) -) sџџ-џўџРџЎ)o-)u-§ Q)l-) ,џџ-џўџРџЎ)  -§ Q) hџџ-џўџРџЎ)o-)pe -§`Ѓ);fџџ-џўџРџЎ)orџў-џ§џ€џ\)) џџ-џўџРџЎ) t-§ Q)h-)eџџ-џўџРџЎ) -§`Ѓ) f-)uџџ-џўџРџЎ)tu-)&reџџ-џўџРџЎ)',-)  -§`Ѓ) i-§ Q)nџџ-џўџРџЎ)t-)e-§ Q)l-§`Ѓ) li-)ge-§ Q)/n-)ce,џџ-џўџРџЎ)9 -) se-§ Q))nџџ-џўџРџЎ)t-§`Ѓ)i-)e-§ Q)n-)ce,џџ-џўџРџЎ)9 -) capac-§`Ѓ)qiџџ-џўџРџЎ)t-§`Ѓ)y-§ Q) -§`Ѓ) fџџ-џўџРџЎ)orџ§-џќџ@џ )) -( мwrec-§`Ѓ)=i-)prџџ-џўџРџЎ)*o-)ca-§`Ѓ),l-) -§`Ѓ) mџџ-џўџРџЎ)'o-)ra-§`Ѓ)'liџџ-џўџРџЎ)t-§ Q)y-),џџ-џўџРџЎ)  -) se-§`Ѓ))lf-)-)cџџ-џўџРџЎ)o-§ Q)n-)sc-§`Ѓ))iџџ-џўџРџЎ)o-)us-§ Q),n-)ess,џџ-џўџРџЎ)I -§`Ѓ) f-)reeџў-џ§џ€џ\)= -) w-§`Ѓ)$il-§ Q)l-) ,џџ-џўџРџЎ)  a-§ Q)"n-)dџџ-џўџРџЎ) t-§ Q)h-)eџџ-џўџРџЎ) -) cџџ-џўџРџЎ)o-§ Q)n-)cepџџ-џўџРџЎ)Et-) џџ-џўџРџЎ) o-§ Q)f -)sџџ-џўџРџЎ)o-§`Ѓ)m-)'eџџ-џўџРџЎ)t-§ Q)h-§`Ѓ)i-§ Q)n-)gџџ-џўџРџЎ) -§ Q) b-)e-§`Ѓ)i-§ Q)n-)gџў-џ§џ€џ\) џџ-џўџРџЎ) t-§ Q)h-)eџў-џ§џ€џ\) -( Owsu-§ Q),b-§`Ѓ)j-)ecџџ-џўџРџЎ),t-) џџ-џўџРџЎ) o-§`Ѓ)f-§ Q) -) aџџ-џўџРџЎ) -§`Ѓ) l-§ Q)i-§`Ѓ) f-)e.-џ€\)#  €€џџ! 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