By Philip D. Sloane MD MPH, Lisa M. Slatt MEd, Mark H. Ebell MD MS, Mindy A. Smith MD MS, David Power MD MPH, Anthony J. Viera MD MPH
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Whereas Kant basically distrusts inclinations and wishes to build his ethical structure upon a foundation of rationality and of strong (alas, virtually absolute) rules, care ethicists celebrate feelings and eschew principles and rules. To act well is to involve oneself in a case and then to act in accordance with what one’s feelings tell one to do. Such an “ethic” (whether it is supposedly a theory or a method: albeit, if it is a method it seems to be a method for applying itself) is a theory or method based on emotion and one that largely eschews intellect: Indeed, I would argue that it is an anti-intellectual way of proceeding.
Making the neocortex the necessary condition of the capacity to suffer is not the same as reducing suffering to the neocortex. It is merely to affirm that in biological systems as we know them (not as we might speculate about them), suffering is inextricably linked to such a substrate. 28 Grounding an ethic on the capacity to experience mere pain forces one into a morass of considerations dealing with the ability to judge such things. When entities experience and when they do not experience pain is difficult to judge: Does an amoeba withdrawing from a sharp object or do worms experience pain?
But this would leave us without some very important ethical rules: rules of helping one another, of beneficence, and of compassion. Kant acknowledges and, indeed, emphasizes such rules. Perfect duties (those that universalize and are binding on all rational beings at all times: the duty not to murder, for example) contrast with imperfect duties (beneficence, for example: those that are not binding at all times but cannot be done without). These imperfect duties, among other things, give content and direction.
