In this thesis, I delve into the complex ethical issue of deception and coercion as external factors that can undermine consent. Countless theorists have debated the moral permissibility of different forms of deception and coercion, and in this thesis, I propose my own solution to this challenging problem in the ethics of consent. Narrow in scope, my investigation focuses on the morally transformative power of consent and how deception and coercion hinder consent from performing this morally transformative "magic." I argue that certain features of sex are essential to the act of consent, and that deception about these features fundamentally undermines the validity of consent. Furthermore, I support David Boonin's distinction between threats and offers in the coercion literature as the most compelling distinction thus far. Through rigorous analysis and critical engagement with existing literature, my thesis contributes to the ongoing philosophical discourse on consent, deception, and coercion, shedding light on the intricacies of these issues and advancing our understanding of this complex ethical landscape.

In 1984, President Ronald Reagan passed the National Organ Transplant Act (NOTA) to create an organ national registry and prohibit the purchase and selling of specific organs. Despite the enactment, the kidney shortage remains. This leaves 13 people on the waiting list dying prematurely every day while waiting for a kidney donation. This revision of the amendment permits the selling and purchase of kidneys in order to decrease kidney organ trafficking and help alleviate the kidney shortage. An argument on why this amendment should be considered is explained through statistics, ethics, socioeconomic, market fundamentalism, and legislative history. These sections find ample support for amending the National Organ Transplant Act of 1984 to include the sale and purchase of kidneys.

The ground for the ethics of lockdown policies has radically shifted in the past three years. Libertarians started to be convinced that it is morally justifiable to impose constraints on liberties, including forced quarantine and social isolation. On September 7, according to the World Health Orignaztion, the mortality rate for COVID reached its lowest since March 9, 2020. I will take September 7 as the turning point for the ethics of the pandemic in this work. If we accept utilitarianism, deontology, or moral relativism, then, prior to the turning point, China’s Zero-COVID Policy was morally justified. Although China’s Zero-COVID Policy has remained controversial, I will propose that (1) the policy was justified on utilitarianism because it maximized utility, (2) the policy was justified on deontology because the policy is the Nash Equilibrium, and (3) the policy was justified on moral relativism because the policy was in accordance with the norms of the Chinese people.

I conduct a thorough ethical analysis of the legalization of sports gambling and make suggestions as to how the statutes surrounding the act need revision in order to promote the most ethical form of mobile sports gambling, based upon concerns of addiction, Native American revenue streams, and the metaphysics of sport and integrity of the game.

Four-dimensionalism is a popular philosophical view of how we persist through time. However, some philosophers, such as Mark Johnston and Eric Olson, argue that four-dimensionalism has perverse implications on our practical ethics. This is because, if four-dimensionalism is true, then there exist entities called personites. And if personites exist, then many of the ordinary prudential, social, and moral habits we engage in, like present self-sacrifice for future benefit, promising to do something painful in the future, or being held responsible for something the we did in the past, subjects personites to suffering without sufficient compensation, consent, or desert. And this would be immoral according to our common-sense morality. In this paper, I argue that if four-dimensionalism is true, and personites exist, then we are still morally permitted to engage in the above practices. If four-dimensionalism turns out to be true, it has no perverse implications on how we ought to live.