My apologies, Ani Ibi. It appears you did indeed provide links in your original post on this. I am afraid your habit of frequently providing multi-hued posts meant that I took these for just more special effects rather than links.
I remain unclear as to why Ascenion Health’s website is better than the Stanford Encyclopedia of Philosophy for this information (which quotes the New Catholic Encyclopedia on this subject),
plato.stanford.edu/entries/double-effect/ but as you will.
Principle of Double Effect:
For the act in question to be licit, all Five Tests for Double Effect must be met.
From your referenced site:
"The object of an act is that which the agent chooses to do, that is, the specific behavior that one chooses to engage, not simply as a means but also as a directly intended end. "
The act in question is the showing of graphic images of bloody mutilated corpses of babies as a means to prevent abortions in venues where one can be reasonably aware that preschoolers will be exposed to them (ie used indiscriminately without any evidence of reasonable attempts at targeting a specific audience). I don’t think there is much question that anyone who puts these images on the sides of trucks and behind airplanes is intending anything other than indiscriminate distribution.
- The object of the act must not be intrinsically contradictory to one’s fundamental commitment to God and neighbor (including oneself), that is, it must be a good action judged by its moral object (in other words, the action must not be intrinsically evil
The New Catholic Encyclopedia instead phrases this as “the act must be morally good or at least indifferent.” Frankly, I do not view exposing young children to graphic images of mutilated corpses of babies to be either morally good or indifferent.
- The direct intention of the agent must be to achieve the beneficial effects and to avoid the foreseen harmful effects as far as possible
Fails right here for the first time. There is no effort made to avoid foreseen harmful effects at all, much less take reasonable measures to do so.
The New Catholic Encyclopedia states this as:
“The agent may not positively will the bad effect but may permit it. If he could attain the good effect without the bad effect he should do so.”
, that is, one must only indirectly intend the harm;
"An indirect intention is a circumstantial intention that the agent would not consider as the immediately desired result of an action, but as an **inevitable and unavoidable **consequence of choosing the means to the desired result. Thus, an indirectly intended bad consequence would be a foreseen and merely tolerated effect of the action but not the ultimate reason for performing the action. The undesirable effect is in a certain sense intended, since one still chooses the means, i.e., performs the action, but
it is only indirectly intended since it would have been avoided if possible. "
There is no evidence that there is actually any effort at all to avoid this result, despite the fact that there are many additional paths to attempting to reduce the number of abortions.
- The foreseen beneficial effects must not be achieved by means of the foreseen harmful effects, when no other means of achieving those effects are available;
Again, it has been pointed out time and again that there are indeed other means available to prevent abortions, including a more discriminating use of these very images. The response has been that this method is either the only one that works or that it is the most effective. I have seen no evidence to support either response. The action fails this test as well in absence of actual evidence that there is indeed no other effective means.
I have offered multiple studies, etc from researchers that delineate the harmful effects of visual images of real life violence on children in this age range. These have been dismissed because they were not about these specific images on these specific signs.
My sources aside, there have been just as many stories and opinions offered from those who believe that the effects are harmful and inappropriate as you and others have offered that they are not harmful or are actively beneficial and are appropriate. If your stories are adequate in your opinion to show that there is no harm, why are their stories not adequate to show that there is indeed harm?
In the presence of equally weighted arguments that an act is or is not harmful, it would seem to me that this part of the principle of double effect puts the onus on the person who is performing the action to show that there are no other possible means, ones which are agreed to not be harmful, to achieve the desired end and to show that you have indeed made a good faith effort to avoid means believed to be harmful.
continued