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Principle of Double Effect

Principle of Double Effect. Physical vs Moral Evil. Principle of Double Effect. Good Effect. Circumstances. END (Form) OBJECT OF THE ACT (Matter). Bad Effect. Principle of Double Effect. A person is morally permitted to do an act

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Principle of Double Effect

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  1. Principle of Double Effect Physical vs Moral Evil

  2. Principle of Double Effect Good Effect Circumstances END (Form) OBJECT OF THE ACT (Matter) Bad Effect

  3. Principle of Double Effect A person is morally permitted to do an act which has both a good and an evil effect if there is no other way to get the good effect and if the following conditions are met: 1. The act itself must be morally good or neutral. The person must directly intend the good effect and only tolerate the evil effect. 2. The good effect must be greater than or equal to the evil effect. 3. The good effect must not be obtained by means of the evil effect. 4.

  4. Note well: • The evil which is tolerated by the Principle • of Double Effect is always a physical evil. • A physical evil is one which does not involve • directly a free act of the will. • A moral evil is one which does involve • directly a free act of the will.

  5. 1. The act itself must be morally good or neutral. The person must directly intend the good effect and only tolerate the evil effect. 2. The good effect must be greater than or equal to the evil effect. 3. The good effect must not be obtained by means of the evil effect. 4. Good Good Effect Circumstances Good END (Form) OBJECT OF THE ACT (Matter) Good Good Bad Effect

  6. Example: a pregnant woman with uterine cancer 1. The act ? Indirect Abortion 2. The intention ? 3. The circumstances ? 4. The circumstances ?

  7. Direct abortion is always morally evil. Indirect abortion may be morally permitted if all of the conditions of the Principle of Double Effect are met.

  8. Other examples of the application of the Principle of Double Effect: Surgery Self-defense Spanking a child A just war Capital punishment

  9. 2263 The legitimate defense of persons and societies is not an exception to the prohibition against the murder of the innocent that constitutes intentional killing. "The act of self-defense can have a double effect: the preservation of one's own life; and the killing of the aggressor.... The one is intended, the other is not."[65] • 2264 Love toward oneself remains a fundamental principle of morality. Therefore it is legitimate to insist on respect for one's own right to life. Someone who defends his life is not guilty of murder even if he is forced to deal his aggressor a lethal blow: If a man in self-defense uses more than necessary violence, it will be unlawful: whereas if he repels force with moderation, his defense will be lawful.... Nor is it necessary for salvation that a man omit the act of moderate self-defense to avoid killing the other man, since one is bound to take more care of one's own life than of another's.[65] • 2265 Legitimate defense can be not only a right but a grave duty for someone responsible for another's life. Preserving the common good requires rendering the unjust aggressor unable to inflict harm. To this end, those holding legitimate authority have the right to repel by armed force aggressors against the civil community entrusted to their charge.[66]

  10. Two modern ethical systems: • Consequentialism: determines the moral quality of an act based solely on the foreseeable consequences of the act. • Proportionalism: determines the moral quality of an act based on the proportion between good and evil effects which come from the act. good effects bad effects

  11. St. Joseph Hospital, Phoenix, AZ • Mother • 11 weeks pregnant • Suffering from pulmonary hypertension, which limits the ability of the heart and lungs to function and is made worse, possibly even fatal, by pregnancy. • Baby’s death approved by Sister Margaret, vice president of mission integration and member of the ethics committee

  12. Bishop Olmsted: • “An unborn child is not a disease. While medical professionals should certainly try to save a pregnant mother’s life, the means by which they do it can never be by directly killing her unborn child. The end does not justify the means.” • If a Catholic formally cooperates in an abortion, he or she is automatically excommunicated.

  13. Ethical and Religious Directives for Catholic Health Care: • Abortion is defined as the directly intended termination of pregnancy, and it is not permitted under any circumstances – even to save the life of the mother. • “Operations, treatments and medications that have as their direct purpose the cure of a proportionately serious pathological condition of a pregnant woman are permitted … even if they will result in the death of the unborn child.”

  14. Hospital’s reply: • “If there had been a way to save the pregnancy and still prevent the death of the mother, we would have done it. We are convinced there was not.”

  15. Moral principles: • A good end does not justify an evil means. • Avoid moral evil at all costs.

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