Tag Archives: secular ethics

Euthanasia and capital punishment

The participation of medical professionals in both euthanasia and capital punishment is controversial. Lethal injection is a common procedure in both practices, but it requires trained skills to perform it properly. Ideally, either physicians or anaesthetists should carry out the injections. However, traditional medical ethics (the Hippocratic Oath) prevents medical practitioners from administering people lethal substances.

British humanist philosopher A. C. Grayling argued for the introduction of thanatologists: medical professionals specialized in human euthanasia. Though Grayling does not point out a specific method of euthanasia, it’s reasonable to assume that he is thinking about either some kind of lethal injections or some pill (“Pil van Drion” in Dutch). However, they are other possible methods for euthanasia.

Canadian-American philosopher James Park argues for the abolition of the death penalty around world, and to replace it with imprisonment for life. However, Park agrees with Peter Moskos that:

the sadism inherent in long-term imprisonment, especially solitary confinement, should give pause to all who have the slightest bit of human empathy. Is anything worse than being entombed alive? (Moskos p. 50, 2011).

Imprisonment, life sentences in particular, have been described by many as a kind of torture. For those criminals sentences to temporary prison sentences, Moskos has proposed to offer the condemned a choice between either a several years in prison or to be flogged instead (with subsequent release). But Moskos has to accept that some criminals (including murderers, serial rapists, child molesters and terrorists) are so dangerous that they have to be kept away from society, for ever.

However, if we accept that imprisonment is a kind of torture, than life-imprisonment becomes a serious moral problem. This argument is used in favour of the death penalty, since some supporters of the death penalty see it as a more humane alternative for life-imprisonment. (Conversely, some opponents of the death penalty are using this to describe the death penalty as too soft.)

In order to solve this moral dilemma, James Park has proposed to offer those condemned to life without parole the option of voluntary execution. In his proposal, the prisoner will select the date of his or her execution (at least a year into the future). During the time up to the execution the prisoner can reverse his or her decision. Further the prisoner who desires to be executed, has to make twelve requests for it to be sent to trusted person outside the prison system. Park also proposes several safe-guards to ensure that the decision to be executed is made voluntarily by the prisoners (i.e. without pressure from the authorities).

Additionally Park argues for giving prisoners the option to donate their organs after their (voluntary) execution, which could save the lives of up to seven persons. This requirement severely restricts the number of execution methods which can be used. Although Park mentions brain death as an execution method, he does not say how to induce brain death in people. But there is an execution method which is both humane and leaves the organs suitable for donation.

This method is inert gas asphyxiation. As explained on Wikipedia:

Inert gas asphyxiation is a form of asphyxiation which results from respiration of inert gas in the absence of oxygen rather than atmospheric air (a mixture of oxygen and the inert nitrogen). The painful experience of suffocation is not caused by lack of oxygen, but because carbon dioxide builds up in the bloodstream, instead of being exhaled as under normal circumstances. With inert gas asphyxiation, carbon dioxide is exhaled normally, and no such pain experience occurs.

Therefore inert gas asphyxiation is a relatively humane way to cause death. This method works also quickly, unconsciousness within fifteen seconds and death within a minute. As method for euthanasia, it has the additional benefit of causing a state of euphoria in the person dying in such manner. What way of dying is better than dying in euphoria?

However, this aspect is reason for some supporters to oppose this method for executions. But since this method only requires a bottle of nitrogen, a tube and a mask, inert gas asphyxiation does not depend on the use of medical skills. This fact makes it suitable for use by Grayling’s thanatologists. With a simple and fast method for euthanasia, thanatologists can focus on counselling their patients and their loved-ones.


Moskos, Peter 2011. In defense of flogging. Basic Books, New York.

How to kill a human being, part 5. BBC Horizon. 2008.

On Secular morality


The purpose of Republic of Lagrangia is the establishment of a secular, liberal and humanist republic. In this post we will discuss the topic of secular morality. We will argue that all meaningful ethical theories are necessarily secular. However, we will start by distinguishing secularism from atheism. Subsequently we will show that non-secular ethics is equal to moral nihilism. Then we will defend the harm principle as the core of secular ethics.

Secularism versus atheism

Some people (deliberately) confuse secularism with atheism. However, this two terms refer to two totally different concepts. Atheism is the ontological position that god or gods do not exists. Secularism, however, is the political position that politics and religion should be separated, or in other words: the state should be neutral in religious matters. This means that the state should not promote religion or non-religion; whatever one chooses to believe or not, is only his concern.

Not all secularists are atheists, and not all atheists are secularists. Many secularists are not atheists, but they are for instance agnostics, deists or pantheists. This three particular positions are (fundamentally) different from atheism. But most agnostics, deists and pantheists are secularists.

Why is secularism important? Secularism is important because different people has different beliefs, which cannot often be proved. It’s almost impossible to prove either the existence or non-existence of god(s). Since one’s personal believes does not affect other people, or at least they don’t need to, it would be better if we keep religious matters private.

What is morality?

Although theists, and creationists, often talk loudly about morality, they have often no clue what they actually mean with morality. There is a strong impression that for theists morality only serves as a last sanctuary for an increasingly collapsing god of the gaps.

The primary question one should ask in moral philosophy is: what is the purpose of morality? Most theists just presume the necessity of morality, and when they are asked the primary question, they either evade this subject or they claim that the need for morality is “obvious”. One should ask why the need for morality is obvious.

Zoologists have discovered “moral” behaviour in multiple species of social animals, and not only in humans. Dutch-American primatologist Frans de Waal is the one of the foremost researchers in this field. This raises the question why social animals do subscribe to a notion of moral behaviour? If we ask ordinary people what they think what morality is about, they will often explain morality in terms of altruism or caring about others. This justifies us to understand morality as altruism.

There is a simple naturalistic explanation for the emerge of altruistic behaviour in social animals. Animals who help each other, think about a group of wolves or lions hunting together, have a greater chance of survival. Since all evidence points in the direction that the sense for morality is determined genetically, it follows that (the need for) morality is simply the product of evolution. In fact we might conclude that only evolution is able to give us a proper explanation for the whole phenomenon of morality.

After all, why should a deity actually care about morality? Theists are unable answer this question, and often they claim because of god’s love. But we should consider that love can also be explained by evolution, since our capacity to love enhances our chance of survival (think about the love of mothers for their children). However, god is supposed to be unevolved, so how can he be able to love?

So we can conclude that morality is the set of behavioural attitudes which brings us to help/care about others, which increases the chances for survival of our species.

Why non-secular ethics is equal to moral nihilism?

The Euthyphro problem as formulated by A. C. Grayling:

Is an act wrong because a god says it is, or is it forbidden by god because it is wrong? (Grayling p. 105, 2013).

Grayling argues that if the first clause is true than anything whatever god might decide to be good, is therefore good. This include murder, rape among others. Certain acts are only bad or good because of the arbitrary whims of a deity. Therefore non-secular ethics is nihilistic, since good and bad have no objective, independent meaning.

If the second is clause is true, we need to develop a secular theory of ethics.

What kind of morality should we have?

Although evolution is able to explain why people have a sense of morality, it fails to tell us what specific moral rules we ought to have. The primary objective evolution impose on all living beings is their will to survive, and in particular on animals.

Although most humans are born with a sense of morality, many people have different set of moral values. According to Canadian-American moral philosopher David Gauthier argues that moral values are inherently subjective. Because different people have different preferences, there will be conflicts of interest among these people.

It seems from this point of view it will impossible to establish any kind of objective morality. In a literal sense this would be true, but we can say: why not construct a set of rules which enables us to pursue as much of our interests as possible? In fact such rule is possible: the harm principle. Although John Stuart Mill has introduced this moral rule for slightly different reasons, it’s quite useful for organising a society with many conflicting interest.

According to the harm principle individuals should be allowed to do what ever they want as long as no other person is harmed by such act. Therefore you can live your life by your own values, provided that these value do not harm others. And the main task for the government is to minimize the amount of harm in society.


Grayling, A. C. 2013. The GOD Argument. Bloomsbury, London.