![]() ![]() Leads to patients being euthanized against their will. Is not what most people believe, but can be supported by strong arguments. Leads to decisions concerning life and death made on morally irrelevant grounds. In “Active and Passive Euthanasia”, Rachels argues that the “conventional doctrine” that active euthanasia is always wrong while passive euthanasia is sometimes okay: The answer can be found in “Trying Out One’s New Sword” “Some of our own culture’s practices are revealed as morally problematic when compared to those of another culture.” “We can learn a lot from considering the values and way of life of this other culture.” “The indigenous tribesman’s remarks about white society are a damning indictment of Western civilization.” The answer can be found in the article “Active and Passive Euthanasia”Īccording to Mary Midgley in the article “Trying Out One’s New Sword,” what statement would imply a rejection of moral isolationism? The answer can be found in “Glaukon’s Challenge” from Plato’s Republic, 359b.Īccording to Rachels’ article “Active and Passive Euthanasia”, the “conventional doctrine” is endorsed by: They are powerless to commit injustice and get away with it. They know that living justly is truly the best sort of life. They care more about others than they care about themselves. In the “Ring of Gyges” excerpt from Plato’s Republic, Glaukon suggests that people are “just” or good because: The answer can be found in “Glaukon’s Challenge” from Plato’s Republic, 359e. And for that reason, we cannot outlaw anonymity because it is merely a blanket solution to a deeper and more complex issue.According to the “Ring of Gyges” excerpt from Plato’s Republic, The Ring of Gyges gave the shepherd who found it: You are someone beyond your online persona. We need to look at each other as people, not as anonymous figures or people with labels attached to stigmas. Our individual decisions cannot represent entire populations as whole. I do this because I desire to be a just and fair person to my fullest extent. I am not here writing blogs on freedom of speech and civil discourse because I am unjust and it is necessary for me to fit in. Plato argues that deep inside, we are innately like Gyges- we are rule abiding because it is necessary to live in our society. He acted violently on the power gained from the ring. Gyges became confident in his actions because of his ring. In fact, I believe people are shedding their skin of anonymity and embracing the power of their public online personality. As people grow more and more confident in their ability to speak out and act upon hatred, there will be more confidence in sharing things publicly. Outlawing online anonymity will not do anything to deter harmful activities such as scams, doxing, and making threats. Time and time again we see people publicly posting or doing equally harmful things on the internet. I believe that it does not take anonymity to be unjust. We are only just because it is necessary. Further, the argument states that we would all be unjust if we had a cloak of anonymity. Through his invisibility he seduces a queen, kills her king, and takes over the kingdom. The argument is made that the Ring of Gyges- invisibility and anonymity- is the only barrier between a just and an unjust person. When given a ring, a shepherd named Gyges becomes invisible and anonymous. To support his argument, Isaacson employs Plato’s story, the Ring of Gyges, from Republic. In contrast, anonymity can be used as Isaacson argues- a tool for injustice. In the case of the social uprisings, we can post and share riveting videos leading to positive social change. We can freely share information that would otherwise be censored in certain countries. Positively, people can join online forums and communities and share their joy for hobbies with other anonymous people. These cases purport Isaacson’s argument that anonymity poisons civil discourse among other dilemmas.Īnonymity plays a large role in how people play out their online lives. This has poisoned civil discourse, enabled hacking, permitted cyberbullying, and made email a risk.”Īlmost one year ago, Walter Isaacson wrote an article for The Atlantic arguing that “anonymity poisoned online life.” Online anonymity is sometimes used as a tool for bullying, scheming for personal and private information, and proposing violence against others. Or a Macedonian teenager publishing a story that the Pope has endorsed Trump. “Now the problem is nobody can tell if you’re a troll. ![]()
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