Everyone faces moral problems and has to answer moral questions. Must one always be honest, or are there situations where lying is acceptable? Is it blameworthy to eat meat, to wear leather boots, to use cosmetics that have been tested on animals? Is it morally permissible to fl y to Paris for a weekend vacation, given the devastating eff ects of mass air traffi c? Are there moral limits to free markets? How about free markets for prostitution or for organs? Is it good to grow human heart valves in pigs? And these are only general examples with relatively modest and indirect eff ects, if any, on individuals or their loved ones. Imagine you were the physician in ‘Debbie’s case’ (Anonymous 1988 ); you are on a night shift in the hospital when someone calls you to see a patient whom you have never seen or heard of before. She is very young, but, as you see on her chart, she is in the terminal stages of ovarian cancer. She obviously suff ers great pain. Seeing you, she pleads, ‘Let’s get this over’. Would you help her getting this over with by administering morphine in a dosage that hastens her death? How, imagining you are Debbie, desperately waiting for relief and angry to be treated as incompetent, do you decide your own fate?