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By Angus Dawson

Public wellbeing and fitness is once more changing into an important political and social factor within the twenty first century, particularly relating to matters corresponding to vaccination, the specter of pandemics, bioterrorism, smoking and weight problems. a various set of theoretical principles have emerged lately within the criminal, political, bioethical and philosophical fields that can usefully be utilized to those and different concerns in public healthiness. This ebook presents a far wanted advent to a few of the proper philosophical recommendations and arguments that would be used to construct a philosophy of public health and wellbeing. which include either theoretical contributions and case experiences this multidisciplinary choice of essays will either tell and generate debate between lecturers, coverage makers and practitioners approximately those vital concerns in public well-being.

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The Philosophy of Public Health

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However unlike the criminal law, tort does have the capacity to take into account wider public considerations. The criteria for determination of a tort focus on foreseeability of the damage done to the individual claimant. However refinement of tests for duty of care within the tort of negligence has allowed for public policy criteria to be taken into account in the determination of duty, such that courts could be reluctant to find a duty of care to an individual where the consequence would be a wider public harm.

36 The Philosophy of Public Health It is this middle ground, between luck and choice, and between individual and the group responsibility that is crucial to recognizing the possibility of prevention and integrating it into an egalitarian response to disadvantage. While existing arguments in the luck-egalitarian literature have difficulty accommodating this complexity, I have argued that a shift towards risk, as opposed to luck, both creates this space and structures preventive responses by identifying contributing factors and groups who may be in need of prevention, as well as flagging our own uncertainty about the relationship.

Moreover, it might increase the costs of making certain choices. For example, if none of her friends smoke, she might never be presented with the choice to start herself, or alternatively, if all of her friends smoke, the choice not to smoke might have additional costs, such as social exclusion, costs that an individual with different friends might not have to bear. One possible response is to argue that these structures ought to be considered instances of brute-luck. In addition to the concerns about the brute-luck expressed earlier, however such a response is too severe.

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