Actual self-modification-it’s similar to the problem with Pascal’s wager: even if you can persuade yourself of the utility of believing proposition X, it is at best extremely difficult, and, at worst, impossible to make yourself believe it if your epistemological system leads you to a contrary belief.
Counterfeiting deontological position-if the consequentialist basis for rejecting murder-for-organ-harvest is clear, you may nonetheless be able to convey a suitable outrage. Many of the naively repugnant utilitarian conclusions would actually be extraordinarily corrosive to our social fabric and could inspire similar emotional states. Consequentialists are no less emotional, caring, beings than deontologist (in fact we care more, because we don’t subordinate well-being to other principles). Thus the consequentialist surgeon could be just as perturbed by such repugnant schemes because of the actual harm they would entail!
Actual self-modification-it’s similar to the problem with Pascal’s wager: even if you can persuade yourself of the utility of believing proposition X, it is at best extremely difficult, and, at worst, impossible to make yourself believe it if your epistemological system leads you to a contrary belief.
Counterfeiting deontological position-if the consequentialist basis for rejecting murder-for-organ-harvest is clear, you may nonetheless be able to convey a suitable outrage. Many of the naively repugnant utilitarian conclusions would actually be extraordinarily corrosive to our social fabric and could inspire similar emotional states. Consequentialists are no less emotional, caring, beings than deontologist (in fact we care more, because we don’t subordinate well-being to other principles). Thus the consequentialist surgeon could be just as perturbed by such repugnant schemes because of the actual harm they would entail!