Can our beloved cats and dogs love us back? This chapter aims to find a satisfactory theory of love that substantiates the claim that they can. It begins by reconstructing and critically evaluating recent attempts by scientists to show that dogs can love humans back. Although these attempts are argued to be unsuccessful, it is further argued that they illuminate the need for an adequate theory of love and offer us some plausible ideas about love that direct us to two (...) recent philosophical theories of love that support the idea that dogs can love humans back. These two theories are discussed in detail before it is argued that dogs, but not cats, seem capable of loving humans under these theories. These theory-based defenses of the belief that dogs can love humans back are then criticized on the grounds that the theories they use are unsatisfactory because they fail to capture three central truths about love. This leads to a third theory of love that, after some friendly amendments, is argued to be a tentatively adequate theory that provisionally vindicates the claim that dogs, but not cats, can love humans back. (shrink)

The title refers to the question addressed in this paper, namely, to what degree if any technology, including nanotechnologies, in the form of products and processes, is capable of contributing to a good life. To answer that question, the paper will develop a meta-normative model whose primary purpose is to determine the essential conditions that any normative theory of the Good Life and Technology (T-GLAT) must adequately address in order to be able to account for, explain and evaluate the Contributive (...) Capability of Technology for a Good Life (CCT-GL). By CCT-GL understand the capability of any technological product or process in its design and/or its use to contribute in some way, if any, to the good life of individuals and society at large. In this paper, the all-embracing term “technology” will be used to refer to both the products and processes of different technologies. (shrink)

Offers a conception of love and why it is meaningful.

Proponents of temporal neutrality have challenged the intuitive appeal of future-bias: The intuitive appeal of future-bias is limited to a set of isolated cases that involve only hedonic and self-regarding goods and harms. They suggest that we should treat future-bias as irrational in self-regarding hedonic cases too, or at least not treat the intuitive appeal as evidence for future-bias's permissibility, since hedonic and non-hedonic cases are relevantly similar. This paper defends the rationality of future-bias against this concern. Firstly, hedonic goods (...) and harms mostly concern well-being at a time, while the proposed non-hedonic goods concern lifetime goodness. This is a relevant structural difference between hedonic and non-hedonic goods and harms that warrant different attitude patterns, including the applicability of future-bias. Secondly, the degree of idealisation required to make intuitions favour temporal neutrality obscures the weight of intuitions to a level that makes it unreliable as evidence against the permissibility of future-bias. As temporal neutralists need this degree of idealisation of their cases, the argument fails. In summary, we can keep using intuitive support as evidence for future-bias's rationality, at least when it comes to hedonic goods, but to some extent for its general permissibility. (shrink)

Intuitively, one who counts a morally bad person as a friend has gone wrong somewhere. But it is far from obvious where exactly they have gone astray. Perhaps in cultivating a friendship with a bad person, one extends to them certain goods that they do not deserve. Or perhaps the failure lies elsewhere; one may be an abettor to moral transgressions. Yet another option is to identify the mistake as a species of imprudence—one may take on great personal risk in (...) counting a bad person as a friend. In this paper, I argue that none of these intuitive explanations are entirely convincing; for many such proposals run contrary to widely accepted features of friendship. However, they do point us in the direction of a more satisfying explanation—one which concerns a person’s moral priorities. An individual who counts a morally bad person as a friend is, I propose, one who betrays a distinct kind of defect in her values. (shrink)

A central debate in the philosophy of love is whether people can love one another for good reasons. Reasons for love seem to help us sympathetically understand and evaluate love or even count as loving at all. But it can seem that if reasons for love existed, they could require forms of love that are presumably illicit. It might seem that only some form of wishful thinking would lead us to believe reasons for love could never do this. However, if (...) we focus on why reasons for love as such motivate us to love, we find evidence that reasons for love as such do not require or even justify it: all they do is favor it. This result is fine, however, since love never stands in need of justification. We would think otherwise only if we somehow conflate reasons and justifications, or value and permissibility. We must give up such background assumptions if we are to appreciate reasons for love. (shrink)

Friendship, as understood here, is a distinctively personal relationship that is grounded in a concern on the part of each friend for the welfare of the other, for the other's sake, and that involves some degree of intimacy. As such, friendship is undoubtedly central to our lives, in part because the special concern we have for our friends must have a place within a broader set of concerns, including moral concerns, and in part because our friends can help shape who (...) we are as persons. Given this centrality, important questions arise concerning the justification of friendship and, in this context, whether it is permissible to “trade up” when someone new comes along, as well as concerning the possibility of reconciling the demands of friendship with the demands of morality in cases in which the two seem to conflict. (shrink)

This essay focuses on personal love, or the love of particular persons as such. Part of the philosophical task in understanding personal love is to distinguish the various kinds of personal love. For example, the way in which I love my wife is seemingly very different from the way I love my mother, my child, and my friend. This task has typically proceeded hand-in-hand with philosophical analyses of these kinds of personal love, analyses that in part respond to various puzzles (...) about love. Can love be justified? If so, how? What is the value of personal love? What impact does love have on the autonomy of both the lover and the beloved? (shrink)

What is love? In this paper I argue that love is a psychological syndrome, or an enormously complex cluster of psychological attitudes and dispositions that’s accompanied by a corresponding set of symptoms that flow from it. More specifically, I argue that love is an affectionate loyalty that takes different shapes across cases and that manifests itself in some set of behavioral and emotional expressions, where this set of expressions also varies across cases. After laying down three theoretical constraints that viable (...) theories of love must satisfy, I sketch my syndrome theory of love in detail and then defend it. First, I argue that it has a strong yet defeasible claim to satisfying the three theoretical constraints. Then I defend my theory against two objections that target its extensional adequacy. I conclude that we have good grounds for being optimistic about the theory even though it calls for further development and scrutiny. (shrink)

In recent decades "virtue ethics" has become an accepted theoretical structure for thinking about normative ethical principles. However, few contemporary virtue ethicists endorse the commitments of the first virtue theorists---the ancient Greeks, who developed their virtue theories within a commitment to eudaimonism. Why? I believe the objections of modern theorists boil down to concerns that eudaimonist theories cannot properly account for two prominent moral requirements on our treatment of others. ;First, we think that the interests and welfare of at least (...) some others ought to give us non-instrumental reason for acting---that is, reason independent of consideration of our own welfare. Second, we think others are entitled to what we might call respect, just in virtue of their being persons. Eudaimonist accounts either cannot account for these intuitions at all, or they give the wrong sort of account. ;My dissertation assesses the resources of eudaimonism to meet these lines of criticism. Chapter 2, 3, and 4 survey the views of Plato, Aristotle, and the Stoics, to discover insights that are important for a successful response. In Chapters 5 and 6, I offer my own account, based on what I call empathic identification. This is the habit or disposition of seeing things, in effect, through the eyes of others. Empathic identification is a process through which the interpersonal transmission of reasons for actions between persons becomes possible. I argue first that our interest in our own eudaimonia justifies us in identifying empathically with others as a general habit or disposition. Second, I argue that empathic identification explains our intuitions about the respect others are due. So empathic identification generates the right sort of explanation of our intuitions about the constraints others and their interests impose upon us after all, and renders eudaimonist virtue ethics a viable form of ethical theory. (shrink)

This thesis comprises a study of the ethical thought of Iris Murdoch with special emphasis, as evidenced by the title, on how morality is intimately connected to self-improvement aiming at perfection and how the study of fiction has an important role to play in our strive towards bettering ourselves within the framework set by Murdoch’s moral philosophy.