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Western Sydney University *

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Philosophy

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Jan 9, 2024

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MODULE 1 SAQ2: Would you go back and kill baby Hitler? The ethical dilemma surrounding the idea of traveling back in time to eliminate baby Hitler is deeply complex and thought-provoking. On one hand, my moral and religious beliefs strongly oppose any act that ends the life of an innocent child, even if it's intended to prevent future atrocities (Deak & Saroglou, 2017). This perspective is grounded in my belief that all living beings are created by a higher power and deserve the opportunity to live and potentially transform. On the other hand, I understand the consequentialist perspective, which argues that eliminating baby Hitler might be justifiable due to the potential to avert immense suffering and loss of life (Greene 2005). It acknowledges the well-being of millions of lives that could be saved by removing the catalyst behind some of history's most severe atrocities. Nevertheless, I recognize that this dilemma is far from straightforward. Erasing Hitler from history might not guarantee the prevention of the Holocaust and World War II, given the complex interplay of historical factors and societal conditions (Ford 2015). Hitler was not the sole driving force behind these events, and others might have risen to similar power and perpetuated comparable atrocities. Furthermore, I find myself compelled to contemplate alternative, non- violent strategies, such as reshaping Hitler's upbringing and surroundings (Matthews, 2019). This perspective echoes the faith in human potential for transformation, proposing that a different nurturing environment might have yielded different outcomes. Thus, I refrain from advocating the act of ending baby Hitler's life. Reference List Deak, C, Saroglou, V 2017, ‘Terminating a Child's Life? Religious, Moral, Cognitive, and Emotional Factors Underlying Non-Acceptance of Child Euthanasia’, Psychologica Belgica, Vol.57, no. 1, p.59-76, viewed: 13 September 2023, WSU Library Database, DOI:10.5334/pb.341 Ford, M. (2015) 'The Ethics of Killing Baby Hitler. A moral dilemma is better understood as a historical one.', The Atlantic, viewed 13 September 2023, https://www.theatlantic.com/international/archive/2015/10/killing-baby- hitlerethics/412273/ Jacquelene Opoku 17798512

Greene, J.D., 2005. 19. Cognitive neuroscience and the structure of the moral mind. The innate mind, 1, pp.338-353, viewed: 13 September 2023, https://citeseerx.ist.psu.edu/document? repid=rep1&type=pdf&doi=aee541ed5cef8cd160c3e27aa727e4ded776c f2f Matthews, D. 2019, “The philosophical problem of killing baby Hitler, explained’’. Vox. Viewed: 13 September, https://www.vox.com/2015/10/24/9605406/killing-baby-hitler MODULE 2 SAQ 4: Should parents have to obtain mandatory parenting licenses? I firmly hold the position that parents should not be mandated to obtain parenting licenses. Although advocates of parental licensing argue that such licenses can ensure parental readiness and reduce the risk of child abuse (Ainsworth, 2019), this perspective raises significant ethical concerns. It infringes on individuals' fundamental rights, impeding their autonomy to make personal choices regarding reproduction. This viewpoint aligns with Danaher's ethical perspective, which underscores the importance of preserving the right to procreate (Danaher, 2015). Furthermore, the concept of licensing parents can be perceived as a covert form of eugenics, potentially leading to discrimination against vulnerable groups such as those with intellectual disabilities or facing socioeconomic disadvantages (Botterell and McLeod, 2018). It is crucial to safeguard the principles of equality and inclusivity in matters of reproduction. Critics argue that the effectiveness of parental licensing is questionable since it may not reliably identify individuals prone to child abuse (Ainsworth, 2019). Even criminals or individuals with malicious intent might successfully pass licensing assessments, rendering the system inadequate in preventing child abuse (Botterell and McLeod, 2018). An alternative approach proposed by Botterell and McLeod suggests increasing state supervision as a more practical and equitable means of addressing child welfare. While the intentions behind parental licensing aim to protect children, they neglect the complexities of human behaviour and the potential for discrimination. Instead, I advocate for a more nuanced approach that prioritizes individual rights and tackles child welfare through Jacquelene Opoku 17798512

comprehensive measures, including education, support, and targeted interventions (Austin, 2020). Reference List Ainsworth, F. (2019) “Parental licensing: An Australian Perspective”, Children Australia, 44(4), pp. 167-171, viewed 29 August 2023, doi:https://doi.org/10.1017/cha.2019.29 Austin, M W (2020) “Licensing Parents? Analyzing a proposal for reducing child abuse and neglect.”, Viewed, 29 August 2023, https://www.psychologytoday.com/us/blog/ethics-everyone/202012/licensi ng-parents Botterell, A and McLeod, C “Parental Licensing and Discrimination” in G. Calder, J. De Wispelaere, and A. Gheaus, eds., Routledge Handbook on the Philosophy of Childhood and Children. Viewed, 29 August 2023, DOI: 10.4324/9781351055987 < https://ir.lib.uwo.ca/cgi/viewcontent.cgi? article=1486&context=philosophypub > Danaher, J (2015) “Should prospective parents have to apply for licences? An Ethical Debate”, viewed 29 August 2023 https://philosophicaldisquisitions.blogspot.com/2015/03/should- prospective-parents-have-to.html MODULE 3 SAQ5: Are museums ethical? Museums are intriguing spaces that, on the surface, seem inherently ethical. They provide us with rich educational opportunities through their impressive collections of artworks, ancient artifacts, and historical relics (Thomas, 2016). However, upon closer examination, it becomes evident that museums grapple with complex ethical dilemmas. One pressing ethical concern involves the acquisition and display of museum collections, particularly when it comes to human remains. The presence of such remains prompts profound ethical questions about their appropriate exhibition (Gessat-Anstett & Dreyfus, 2017). Even if these remains hold historical significance, displaying them solely for educational or historical purposes raises concerns about respect for the dignity of the deceased. Another ethical issue centres on the display of items looted from other countries, perpetuating illegal trade and cultural inequality (Kilmister, 2003; Tharoor, 2015). Museums, like the renowned Louvre in France, house artworks looted during historical conflicts, Jacquelene Opoku 17798512

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sparking ethical debates, and contributing to global political and cultural tensions. Nevertheless, I firmly believe that museums play a pivotal role in promoting ethics and education. They help society understand its past, stimulate ethical thinking, and raise awareness of historical atrocities, as demonstrated by institutions like the Sydney Jewish Museum (Alba, 2016). Moreover, museums adhere to codes of conduct that ensure professionalism and moral integrity (Bermudez & Epstein, 2020). Museums stand as beacons of enlightenment and morality in society. Their commitment to ethical guidelines, dedication to education, and ability to shed light on historical injustices ultimately exemplify their ethical nature. As such, I wholeheartedly support the view that museums are ethical institutions that contribute positively to society. Reference List Alba, A 2016, ‘Transmitting the Survivor’s Voice: Redeveloping the Sydney Jewish Museum’, Dapim Studies of the Holocaust, Vol.30, no. 3, p.243-257, viewed: 1 September 2023, WSU Library Database, https://doi-org.ezproxy.uws.edu.au/10.1080/23256249.2016.1251681 . Bermudez, A & Epstein,T 2020, ‘Representations of violent pasts in memorial museums. Ethical reflection and history education (Las representaciones de pasados violentos en museos memoriales. Reflexión ética y enseñanza de la historia)’, Infancia y aprendizaje, Vol.43, no. 3, p.503-543, viewed: 1 September 2023, WSU Library Database, DOI: 10.1080/02103702.2020.1772541. Gessat-Anstett, E. & Dreyfus, J.-M. (2017). Human remains in society Curation and exhibition in the aftermath of genocide and mass-violence (Gessat-Anstett & J.-M. Dreyfus, Eds.). Manchester University Press. Kilmister, H. (2003). Visitor perceptions of ancient Egyptian human remains in three United Kingdom museums. Papers from the Institute of Archaeology : PIA, 14, 57–69. Viewed 1 September 2023, https://doi.org/10.5334/pia.202 Tharoor, K. (2015). Museums and looted art: the ethical dilemma of preserving world cultures. The Guardian. Viewed 1 September 2023, https://www.theguardian.com/culture/2015/jun/29/museumslooting-art- artefacts-world-culture Thomas, D. (2016). Museums: Ethics of exhibition. Nature (London), 531(7594), 302–303. Viewed 1 September 2023, https://doi.org/10.1038/531302a Jacquelene Opoku 17798512

MODULE 4 SAQ7: Is it ethical to be a billionaire? In my view, the ethics of being a billionaire are a matter of how that wealth is acquired and used. I believe that it can be ethical to be a billionaire, but only if certain conditions are met. First and foremost, it is essential that the wealth is acquired through legitimate and ethical means, such as hard work, innovation, and fair business practices (Sanandaji, 2013). If someone becomes a billionaire by exploiting others or engaging in unethical activities, then it becomes ethically problematic. I also align with the theory of ethical egoism, which suggests that individuals pursuing their own interests can be morally fair if they do not harm others (Dion, 2012). If a billionaire's success is not built on the suffering or exploitation of others, then it can be considered ethically acceptable. Furthermore, some billionaires choose to use their wealth for the greater good by engaging in philanthropy and donating substantial sums to charitable causes (Coupe & Monteiro, 2015). This reflects a commitment to virtue ethics, as it demonstrates a sense of responsibility and compassion towards helping those in need. It also aligns with utilitarianism, as such charitable actions can lead to better overall outcomes for society. However, I do acknowledge the opposing viewpoint that the existence of billionaires, in some cases, may perpetuate income inequality and environmental degradation (Carlson, 2019; Baumannn, 2021). This highlights the importance of scrutinizing each billionaire's actions and contributions to society. Ethical billionaires are those who acquire their riches through ethical means, refrain from causing harm, and proactively contribute to the betterment of society by employing their resources for the greater good. Reference List Baumann, A 2021, ‘We are the 1%: the wealth of many Australians puts them in an elite club wrecking the planet’, The Conversation, viewed 16 September 2023, < https://theconversation.com/we-are-the-1-the-wealth- of-many-australians-puts-them-inan-elite-club-wrecking-the-planet- 151208 >. Carlson, E 2019, ‘Is Being a Billionaire Ethical? An Inquiry’, Modern City, viewed 16 September 2023, < https://medium.com/modern-city/is-being- a-billionaire-ethical-aninquiry-55c3d4197b15 >. Jacquelene Opoku 17798512

Coupe, T & Monteiro, C 2015, ‘THE CHAROTY OF THE EXTREMELY WEALTHY’, Economic Inquiry, vol. 54, No.2, p. 751-761, Viewed: 16 September 2023, WSU Library, https://doi.org/10.1111/ecin.12311 . Dion, M 2012, ‘Are ethical theories relevant for ethical leadership?’, Leadership & organization development journal, Vol.33, no. 1, p.4-24, viewed: 16 September 2023, WSU Library, DOI: 10.1108/01437731211193098. Sanandaji, T & T. Leeson, P 2013, ‘Billionaires’, Industrial and corporate change, Vol.22, no.1, p.313-337, viewed: 16 September 2023, WSU Library, DOI: 10.1093/icc/dts052. Jacquelene Opoku 17798512

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