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This book provides a history of Nazi medical euthanasia programs, demonstrating that arguments in their favor were widely embraced by Western medicine before the Third Reich. Contributors find significant continuities between history and current physician-assisted suicide and euthanasia and urge caution about their legalization or implementation.

Would you want to be cared for by a robot? Michael C. Brannigan's Caregiving, Carebots, and Contagion explores caring robots' lifesaving benefits, particularly during contagion, while probing the threat they pose to interpersonal engagement and genuine human caregiving. As our COVID-19 purgatory lingers on, caring robots will join our nursing and healthcare frontlines. Carebots can perform lifesaving tasks to minimize infection, safeguard vulnerable persons, and relieve caregivers of certain burdens. They also spark profound moral and existential questions: What is caring? How will we relate with each other? What does it mean to be human?Underscoring carebots hands-on benefits, Brannigan also warns us of perils. They can be a dangerous lure in a culture that settles for substitutes and venerates the screen. Alerting us to the threatening prospect of carebots becoming our surrogate for interpersonal connection, he maintains they are not the culprits. The challenge lies in how we relate to them. While they beneficially complement our caregiving, carebots cannot replace human caring. Caring is a fundamentally human act and lies at the heart of ethics. As humans, we have a binding moral responsibility to care for the Other, and genuine caring demands our embodied, human-to-human presence.

What do we owe our future children? How do advances in biomedical science bear on these obligations? How do capitalist incentives distort their execution? Advances in biotechnologies for human enhancement and designer babies appear to offer us new hope to control the fragility of human living. Some philosophers have argued that we have a moral imperative to use them, especially to eliminate disabilities. Elyse Purcell offers an opposing view, one guided by existential insights and Marxist reflections. Engineering Perfection: Solidarity, Disability, and Well-being explores the effect global capitalism may have on the selection of traits for our future children and how the commercialization of these technologies may lead to the elimination of bodily diversity. Although philosophers have addressed the possible widening between the haves and have-nots, this book considers the role oppression and exploitation may play in enhancing bodies for profit. As a challenge to the global economy of debility, Purcell proposes the Solidarity view, which embraces human vulnerability and embodied difference. By reflecting on facets of the human condition, the Solidarity view challenges us to reject our conception of the good life as human perfection, and instead reconceive of the good as one's self-realization through the interdependent mutual recognition and co-belonging with others.

In Righting Health Policy, D. Robert MacDougall argues that bioethics needs but does not have adequate tools for justifying law and policy. Bioethics' tools are mostly theories about what we owe each other. But justifying laws and policies requires more; at a minimum, it requires tools for explaining the legitimacy of actions intended to control or influence others. It consequently requires political, rather than moral, philosophy. After showing how bioethicists have consistently failed to use tools suitable for achieving their political aims, MacDougall develops an interpretation of Kant's political philosophy. On this account, the legitimacy of health laws does not derive from the morality of the behaviors they require but derives instead from their role in securing our equal freedom from each other. MacDougall uses this Kantian account to show the importance of political philosophy for bioethics. First, he shows how evaluating kidney markets in terms of the legitimacy of prohibiting sales rather than the morality of selling kidneys reverses the widely accepted view that Kantian philosophy supports legally prohibiting markets. Second, MacDougall argues that an account of political authority is necessary for settling longstanding bioethics debates about the legal and even moral standards that should govern informed consent.