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dc.contributor.authorPummer, Theron
dc.date.accessioned2022-06-13T07:30:08Z
dc.date.available2022-06-13T07:30:08Z
dc.date.issued2022-06-12
dc.identifier279576606
dc.identifiercba8e6cc-7b51-49c3-b3d0-aa33d5b2bfdd
dc.identifier85131666759
dc.identifier000809618500001
dc.identifier.citationPummer , T 2022 , ' Contrastive consent and secondary permissibility ' , Philosophy and Phenomenological Research , vol. Early View . https://doi.org/10.1111/phpr.12897en
dc.identifier.issn0031-8205
dc.identifier.otherORCID: /0000-0003-0147-9917/work/114641483
dc.identifier.urihttps://hdl.handle.net/10023/25519
dc.description.abstractConsider three cases:  Turn: A trolley is about to kill five innocent strangers. You can turn the trolley onto me, saving the five and killing me.   Hurl: A trolley is about to kill five innocent strangers. You can hurl me at the trolley, saving the five and paralyzing me.   TurnHurl: A trolley is about to kill five innocent strangers. You can turn the trolley onto me, saving the five and killing me. You can instead hurl me at the trolley, saving the five and paralyzing me. Most find the following four claims intuitively plausible: (1)  It is permissible to turn the trolley onto me in Turn. (2)  It is impermissible to hurl me at the trolley in Hurl. (3)  It is impermissible to turn the trolley onto me in TurnHurl. (4)  It is permissible to hurl me at the trolley in TurnHurl. But how does turning go from permissible to impermissible, and hurling from impermissible to permissible, when both alternatives are available? I argue that such “secondary permissibility” claims are explained by contrastive consent. Even if I do not consent to being harmed, it is likely I'll consent to being hurled at the trolley rather than being turned onto.
dc.format.extent15
dc.format.extent272455
dc.language.isoeng
dc.relation.ispartofPhilosophy and Phenomenological Researchen
dc.subjectB Philosophy (General)en
dc.subjectT-NDASen
dc.subjectMCCen
dc.subject.lccB1en
dc.titleContrastive consent and secondary permissibilityen
dc.typeJournal articleen
dc.contributor.institutionUniversity of St Andrews. Centre for Energy Ethicsen
dc.contributor.institutionUniversity of St Andrews. Centre for the Study of Philanthropy & Public Gooden
dc.contributor.institutionUniversity of St Andrews. Centre for Ethics, Philosophy and Public Affairsen
dc.contributor.institutionUniversity of St Andrews. Philosophyen
dc.identifier.doi10.1111/phpr.12897
dc.description.statusPeer revieweden


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