Moore could avoid this contradiction by adopting the view that what we ought to do is that action which we have reason to believe will, produce the best consequences. As Russell himself put it, Moore's moral conservatism ‘implies that we ought to do what we have reason tothink will have the best results, rather than what really will have the best results’ [my italics] — since, in any given instance, we may have reason tothink that the conventionally right act will have the best consequences even though we know that this won't always be the case

103.a Scarpelli U Assenza di danno rilevante, principio di toleranza page 65. Manuale di Bioetica vol 1. E. Sgreccia, Vita e Pensiero,2006. pag 47,50,53, 60 (Etica senza verita, Bologna 1982.

104.a Engelhardt.H.T: Manuale di Bioetica vol 1. E. Sgreccia, Ed. Vita e Pensiero. 2006. Pag. 58. Foundations of bioethics. Ny.1996.
The FOUNDATIONS OF BIOETHICS POR H. TRISTRAM ENGELHARDT, JR.: COMENTARIOS A LA RESEÑA DE JAMES F. DRANE (principio del permiso, sustituto del principio de autonomía y de la beneficiencia). H.T.Engelhardt “I acknowlwedge the postraditional and post-Christian character of our culture, its character is not something I celebrate. Quite the contrary.

105.a Jansen, A. Siegler M y Winsdale, W La investigación clínica. En: Ética clínica. Ariel, Barcelona, 2005. pp.320 y sig.

106.a Scheller M, Hartman N. In: Manuale di Bioetica vol 1. E. Sgreccia, Ed. Vita e Pensiero. 2006. Pag. 58.

107.a Gracia D. In: Manuale di Bioetica vol 1. E. Sgreccia, Ed. Vita e Pensiero. 2006. Pag. 58. “Etica Formale dei Beni, afferma l éssigenza formale e universale dei valori, in quanto la stessa conoscenza della realta suscita nella coscienza il senso della realtacome valori,ma tale esigenza,formale si realizza in atti di valutazione o valorizzazione che sono soggettivi e dettati dalle circonstanze. Come esigenza, la morale e fondata in senso razionale e universale, ma come scelta concreta torna ad essere dettata dalla valutazione soggetiva.) Gracia, Fundamentos de bioética pag. 363-382.

108.a Veatch R.M. In: Manuale di Bioetica vol.1 E. Sgreccia, Ed. Vita e Pensiero. 2006. Pag. 62. Por Robert M. Veatch (Medical ethics, The patient-physician relation: the patient as partner), última visita 10 de Octubre 2010.

109.a John Rawls (b. 1921, d. 2002) was an American political philosopher in the liberal tradition. His theory of justice as fairness envisions a society of free citizens holding equal basic rights cooperating within an egalitarian economic system. His account of political liberalism addresses the legitimate...

The original position is a central feature of John Rawls's social contract account of justice, “justice as fairness,” set forth in A Theory of Justice (TJ). It is designed to be a fair and impartial point of view that is to be adopted in our reasoning about fundamental principles of justice....

110.a Beauchamp TL, Childress JF. Principles of biomedical ethics. 3a ed. New York: Oxford University Press; 1989:215-218. Bioethic Tools: Principles of Bioethics 11 Apr 2008... Additional Reading: Tom Beauchamp and James Childress, Principles of Biomedical Ethics (4th edition) (New York: Oxford University Press, …

111.a Apel K.O in Manuale di Bioetica vol.1 E. Sgreccia, Ed. Vita e Pensiero. 2006. Pag. 59. Habermas Jürgen … pone alla base la comunicazione che dovrebbe consentire da una parte il superamento della “ ragione calcolante” dell ’utilitarismo e dall’altra dovrebbe aprire la possibilita dell’intesa sui contenuti e destinatari dei valori.

112.a Habermas Jürgen, in Manuale di Bioetica vol.1 E. Sgreccia, Ed. Vita e Pensiero. 2006. Pag. 59. Standford Encyclopedia., Theory of communicative action. To understand Habermas's mature positions, we must start with his Theory of Communicative Action (TCA), a two-volume critical study of the theories of rationality that informed the classical sociologies of Weber, Durkheim, Parsons, and neo-Marxist critical theory (esp. Lukács, Horkheimer, Adorno). More importantly, in TCA we find Habermas's conception of the task of philosophy and its relation to the social sciences—a conception that still guides much of his work. While TCA defends the emphasis on normativity and the universalist ambitions found in the philosophical tradition, it does so within a framework that includes particular sorts of empirical social research, with which philosophy must interact. Philosophers, that is, must cooperate with social scientists if they are to understand normative claims within the current historical context, the context of a complex, modern society that is characterized by social and systemic modes of integration. The problem with pessimistic social theories of modernity is that they miss the cultural dimension of modernization due to a one-sided, primarily instrumental conception of rationality.

113.a Bentham Jeremy. Standford Encyclopedia: History of Utilitarianism The Classical Utilitarians, Jeremy Bentham and John Stuart Mill, identified the good with pleasure, so, like Epicurus, were hedonists about value. They also held that we ought to maximize the good, that is, bring about ‘the greatest amount of good for the greatest number’.Utilitarianism is also distinguished by impartiality and agent-neutrality. Everyone's happiness counts the same. When one maximizes the good, it is the good impartially considered. My good counts for no more than anyone else's good. Further, the reason I have to promote the overall good is the same reason anyone else has to so promote the good. It is not peculiar to me.All of these features of this approach to moral evaluation and/or moral decision-making have proven to be somewhat controversial and subsequent controversies have led to changes in the Classical version of the theory.

114.a Mill Stuart John. Standford Encyclopedia: The Classical Approach
1.1 Jeremy Bentham, 2.2 John Stuart Mill … Mill then continues to argue that people desire happiness — the utilitarian end — and that the general happiness is “a good to the aggregate of all persons.”.

115.a Singer Peter, escritos que se refieren a este controvertido bioeticista: Arquitectos de la Cultura de la Muerte: De Marco Donald, Benjamin D Wike. Singer, Peter, 1972, “Famine, Affluence, and Morality,” Philosophy and Public Affairs, 1: 229–43 1999, “Living High and Letting Die,” Philosophy and Phenomenological Research, 59: 183–87. 1993, Practical Ethics, 2d edition, Cambridge: Cambridge University Press. International justice has only recently become a serious topic within political philosophy. Philosophers have, of course, long debated certain moral aspects of international politics; the morality... Peter Singer's seminal 1972 article on the moral legitimacy of famine.Singer's article remains influential, in part because of its singular potency in pointing to the gap between our moral principles...
La Etica de la Virtud y el Principialismo Etico en los Estados Unidos de Norteamerica, se enfrentan y han dado lugar a una serie de publicaciones que recomendamos para tener una panorama del debate actual, que repercute en un nuestra América Hispana:

Veatch RM. "Do not resuscitate" orders: an ethical analysis. En: Veatch RM. The patient-physician relation: the patient as partner. Part 2. Bloomington: Indiana University Press; 1991: 240-249. (Medical ethics series.)
Beauchamp TL, Childress JF. Principles of biomedical ethics. 3a ed. New York: Oxford University Press; 1989:215-218.

Buchanan A. The physician's knowledge and the patient's best interest. En: Pellegrino ED, Veatch RM, Langan JP. Ethics, trust and the professions. Washington, DC: Georgetown University Press; 1991:93-112.
Pellegrino ED. Trust and distrust in the professional ethic. En: Pellegrino ED, Veatch RM, Langan JP. Ethics, trust and the professions. Washington, DC: Georgetown University Press; 1991:69-89.

Pellegrino ED, Tomasma DC. For the patient's good: the restoration of beneficence in health care. New York: Oxford University Press; 1998: 73-91.

Personalismo algunas lecturas complementarias aconsejadas en relación al personalismo, vista la historia antigua y su desarrollo reciente, ver personalismos ateos:

Standford Encyclopedia of Phylosophy:

Personalism First published Thu Nov 12, 2009
• Bowne, Borden Parker, 1908, Personalism, Boston: Houghton Mifflin Company.
• Brightman Edgar S., 1932, Is God a Person?, New York: Association Press.
• Brightman, Edgar S. (ed.), 1943. Personalism in Theology: A Symposium in Honor of Albert Cornelius Knudson, Boston: Boston University Press.
• Brightman, Edgar S., 1952, Persons and Values, Boston: Boston University Press.
• Buber, Martin, 1923, Ich und Du, trans. I and Thou by Ronald Gregor Smith, second edition, Edinburgh: T & T Clark, 1987.
• Flewelling, Ralph Tyler, 1926, Creative Personality, Introduction by H. Wildon Carr. New York: Macmillan Co.
• Flewelling, Ralph Tyler and Rudolph Eucken, 1915, Personalism and the Problems of Philosophy: An Appreciation of the Work of Borden Parker Bowne, New York/Cincinnati: The Methodist Book Concern.
• Gilson, Étienne, 1932, L'esprit de la philosophie médiévale, Paris: Librairie philosophique J. Vrin. (See especially ch. 10, “Le personnalisme chrétien”: 195–215.)
• Guardini, Romano, 1955, Welt und Person., Versuche zur christlichen Lehre vom Menschen, Würzburg: Werkbund-Verlag.
• Knudson, Albert Cornelius, 1927, The Philosophy of Personalism. New York: The Abingdon Press.