Most believe that it is worse for a person to die than to continue to exist with a good life. At the same time, many believe that it is not worse for a merely possible person never to exist than to exist with a good life. I argue that if the underlying properties that make us the sort of thing we essentially are can come in small degrees, then to maintain this commonly-held pair of beliefs we will have to embrace (...) an implausible sort of evaluative hypersensitivity to slight nonevaluative differences. Avoidance of such hypersensitivity pressures us to accept that it can be worse for merely possible people never to exist. If this conclusion is correct, then the standard basis for giving no or less priority to merely possible persons would disappear (i.e., that things cannot be better or worse for them). Though defenders of Person-Affecting Views and their opponents may still disagree in theory, they could arrive at the same answers to many monumentally important practical questions. (shrink)

Can it be better or worse for a person to exist than not to exist at all? This old and challenging existential question has been raised anew in contemporary moral philosophy, mainly for two reasons. First, traditional “impersonal” ethical theories, such as utilitarianism, have counterintuitive implications in population ethics, for example, the repugnant conclusion. Second, it has seemed evident to many that an outcome can be better than another only if it is better for someone, and that only moral theories (...) that are in this sense “person affecting” can be correct. The implications of this Person-Affecting Restriction will differ radically, however, depending on which answer one gives to the existential question. The negative answer, which we argue against, would make the restriction quite untenable. Hence, many of the problems regarding our moral duties to future generations turn around the issue at hand. (shrink)

This thesis in an invistigation into the concept of "harm" and its moral relevance. A common view is that an analysis of harm should include a counterfactual condition: an act harms a person iff it makes that person worse off. A common objection to the moral relevance of harm, thus understood, is the non-identity problem. -/- This thesis criticises the counterfactual condition, argues for an alternative analysis and that harm plays two important normative roles. -/- The main ground for rejecting (...) the counterfactual condition is that it has unacceptable consequences in cases of overdetermination and pre-emption. Several modifications to the condition are considered but all fail to solve this problem. -/- According to the alternative analysis to do harm is to perform an act which is responsible for the obtaining of a state of affairs which makes a person’s life go worse. It is argued that should be understood in terms of counterfactual dependence. This claim is defended against counterexamples based on redundant causation. An analysis of is also provided using the notion of a well-being function. It is argued that by introducing this notion it is possible to analyse contributive value without making use of counterfactual comparisons and to solve the non-identity problem. -/- Regarding the normative importance of harm, a popular intuition is that there is an asymmetry in our obligations to future people: that a person would have a life worth living were she to exist is not a reason in favour of creating that person while that a person would have a life not worth living is a reason against creating that person. It is argued that the asymmetry can be classified as a moral option grounded in autonomy. Central to this defence is the suggestion that harm is relevant to understanding autonomy. Autonomy involves partly the freedom to pursue one’s own aims as long as one does no harm. (shrink)

If a potential person would have a good life if he were to come into existence, can we regard his coming into existence as better for him than his never coming into existence? And can we regard the situation in which he never comes into existence as worse for him? In this paper, we argue that both questions should be answered affirmatively.

I defend a theory of the way in which death is a harm to the person who dies that fits into a larger, unified account of harm ; and includes an account of the time of death's harmfulness, one that avoids the implications that death is a timeless harm and that people have levels of welfare at times at which they do not exist.

Policy-makers must sometimes choose between an alternative which has somewhat lower expected value for each person, but which will substantially improve the outcomes of the worst off, or an alternative which has somewhat higher expected value for each person, but which will leave those who end up worst off substantially less well off. The popular ex ante Pareto principle requires the choice of the alternative with higher expected utility for each. We argue that ex ante Pareto ought to be rejected (...) because it conflicts with the requirement that, when possible, one ought to decide as one would with full information. We apply our argument in an analysis of US policy on screening for breast cancer. -/- . (shrink)

According to the Asymmetry, it is wrong to bring a miserable child into existence but permissible not to bring a happy child into existence. When it comes to procreation, we don’t have complete procreative liberty. But we do have some discretion. The Asymmetry seems highly intuitive. But a plausible account of the Asymmetry has been surprisingly difficult to provide, and it may well be that most moral philosophers – or at least most consequentialists – think that all reasonable efforts to (...) provide such an account have by now been exhausted. In this paper, I argue that, despite the difficulties, the Asymmetry is too important to be set aside. I also note a handful of accounts of the Asymmetry that have been proposed and why they fail. It seems, for example, that it will not do to say that some people matter morally and others don’t, or that a person matters morally in some worlds but not others. My own conclusion is that, while we are bound to say all people matter morally – you, me and the merely possible – we are not bound to say that all their losses– or all ours– matter morally. We can instead distinguish between morally significant and insignificant losses, with the distinction between the two being a matter of where the loss is incurred in relation to the person who incurs it. This way of looking at things – which I call Variabilism– provides the basis for a plausible account of the Asymmetry. The availability of such an account suggests, I think, that our prospects for rescuing the Asymmetry are bright. (shrink)

The Asymmetry consists of two claims. (A) That a possible person's life would be abjectly miserable –less than worth living – counts against bringing that person into existence. But (B) that a distinct possible person's life would be worth living or even well worth living does not count in favour of bringing that person into existence. In recent years, the view that the two halves of the Asymmetry are jointly untenable has become increasingly entrenched. If we say all persons matter (...) morally whether they exist or not and on that basis try to explain the first half of the Asymmetry, we lose the second half of the Asymmetry. If we say that some persons do not matter morally and some do and on that basis try to explain the second half of the Asymmetry, we lose the first half of the Asymmetry – or else find ourselves with a principle that is either inconsistent or otherwise deeply troubled in some way that has nothing to do with the content of the Asymmetry itself. In this article, I propose an alternative approach to the Asymmetry which I will call Variabilism. By understanding each and every person, whether existing or not, to matter morally but variably– such that the moral significance of any loss incurred by any person is considered to depend, not on who incurs that loss and whether that person matters morally, but rather on where that loss is incurred in relation to the person who incurs it – we can both nicely ground the two halves of the Asymmetry and avoid the conceptual difficulties that have plagued competing approaches. (shrink)

A common intuition is that there is a moral difference between ‘making people happy’ and ‘making happy people.’ This intuition, often referred to as ‘the Asymmetry,’ has, however, been criticized on the grounds that it is incoherent. Why is there, for instance, not a corresponding difference between ‘making people unhappy’ and ‘making unhappy people’? I argue that the intuition faces several difficulties but that these can be met by introducing a certain kind of reason that is favouring but non-requiring. It (...) is argued that there are structural similarities between the asymmetry and moral options and that the asymmetry can be defended as an instance of a moral option. (shrink)

When our choice affects some other person and the outcome is unknown, it has been argued that we should defer to their risk attitude, if known, or else default to use of a risk avoidant risk function. This, in turn, has been claimed to require the use of a risk avoidant risk function when making decisions that primarily affect future people, and to decrease the desirability of efforts to prevent human extinction, owing to the significant risks associated with continued human (...) survival. I raise objections to the claim that respect for others’ risk attitudes requires risk avoidance when choosing for future generations. In particular, I argue that there is no known principle of interpersonal aggregation that yields acceptable results in variable population contexts and is consistent with a plausible ideal of respect for others’ risk attitudes in fixed population cases. GPI Working Paper No. 20-2022. (shrink)

This paper offers a new argument for compatibilism about moral responsibility by drawing attention to some overlooked implications of incompatibilism. More specifically, I argue that incompatibilists are committed to some unsavory claims about pairs of agents in deterministic worlds. These include comparative claims about moral responsibility, blameworthiness, desert, punishment, and the fittingness of reactive attitudes. I argue that we have good reasons to reject such comparisons because they fail to account for key differences between deterministic agents. This provides us with (...) reason to embrace compatibilism and reject incompatibilism. (shrink)

According to the person-affecting view, the ethics of welfare should be cashed out in terms of how the individuals are affected. While the narrow version fails to solve the non-identity problem, the wide version is subject to the repugnant conclusion. A middle view promises to do better – the Interpersonal Comparative View of Welfare (ICV). It modifies the narrow view by abstracting away from individuals’ identities to account for interpersonal gains and losses. The paper assesses ICV’s merits and flaws. ICV (...) solves the non-identity problem, avoids the repugnant conclusion, and seems to accommodate the person-affecting intuition. But it cuts too many things along the way: ICV obstructs the advantage of the wide view to account for all future individuals’ welfare, abandons the intuitions that underlie the narrow view, and even violates its own presuppositions by turning out to be merely pseudo person-affecting. (shrink)

According to the procreation asymmetry, we have strong pro tanto reason to do what prevents someone from coming into a miserable existence—an existence so bad that it would be rational to prefer having never been born—solely because it prevents them from coming into a miserable existence, but we do not have strong pro tanto reason to do what allows someone to come into a happy existence solely because it allows them to come into a happy existence. At best, the fact (...) that an act would create a happy person merely offsets the reasons we have to avoid that act—i.e., an act that would be impermissible because it brings a miserable person into existence could be rendered permissible if it also brought into existence enough happy people. In this paper, I first argue that there is an intuitive asymmetry in the offsetting weight of happy humans and the offsetting weight of happy animals: the offsetting weight of happy animal lives vis-à-vis miserable animal lives appears to be greater than the offsetting weight of happy human lives vis-à-vis miserable human lives. This is the Procreation Asymmetry Asymmetry. I then argue that there is no Procreation Asymmetry Asymmetry. The best explanation of why happy human lives have only weak offsetting weight implies that happy animal lives also have only weak offsetting weight. (shrink)

Is well-being the kind of thing that can be summed across individuals? This paper takes a measurement-theoretic approach to answering this question. To make sense of adding well-being, we would need to identify some natural "concatenation" operation on the bearers of well-being that satisfies the axioms of extensive measurement and can therefore be represented by the arithmetic operation of addition. I explore various proposals along these lines, involving the concatenation of segments within lives over time, of entire lives led alongside (...) one another or in sequence, and of evaluatively basic propositions via conjunction. All of these proposals turn out to carry highly controversial commitments about the good. I do not claim that these commitments are unacceptable. But they suggest that we cannot simply take for granted, as many philosophers do, that there is any such thing as the sum of well-being. (shrink)

Particular persons have claims against being made worse off than they could have been. The literature, however, has focused primarily on only two-option cases; yet, these cases fail to capture all of the morally relevant factors, especially when a person’s existence is in question. This paper explores how to assess claims in multiple-option choice sets. We scrutinize the only extant proposal, offered by Michael Otsuka, which we call the Weakening View. In light of its problems, we develop an alternative: the (...) Combining View. The Weakening View holds that a person’s claim against a loss of well-being relative to one distribution is weakened by the availability of further alternatives relative to which the person gains well-being. By contrast, our view holds that a person has an overall claim for or against a certain distribution relative to the whole option set, where overall claims are second-order functions of the different pairwise claims. Finally, we defend the Combining View by exploring its implications for the impact of a person’s possible non-existence on their overall claims, and we develop a proposal for how the number of distributions relative to which a person gains or loses welfare influences the strength of their overall claims. (shrink)

Many philosophers are attracted to a complaints-based theory of the procreation asymmetry, according to which creating a person with a bad life is wrong (all else equal) because that person can complain about your act, whereas declining to create a person who would have a good life is not wrong (all else equal) because that person never exists and so cannot complain about your act. In this paper, I present two problems for such theories: the problem of impairable-life acceptance and (...) an especially acute version of the problem of improvable-life avoidance. I explain how these problems afflict two recent complaints-based theories of the procreation asymmetry, from Joe Horton and Abelard Podgorski. (shrink)

According to the Welfare Diffusion Objection, we should reject Prioritarianism because it implies the ‘desirability of welfare diffusion’: the claim that it can be better for there to be less total wellbeing spread thinly between a larger total number of people, rather than for there to be more total wellbeing, spread more generously between a smaller total number of people. I argue that while Prioritarianism does not directly imply the desirability of welfare diffusion, Prioritarians are nevertheless implicitly committed to certain (...) principles for comparing different-number populations which, together with the Prioritarian same-person axiology, imply the desirability of welfare diffusion. (shrink)

Prioritarianism is a variant of utilitarianism. It differs from utilitarianism in that benefiting individuals matters more the worse off these individuals are. On this view, there are two standard ways of handling risky prospects: Ex-Post Prioritarianism adjusts for prioritizing the worse off in final outcomes and then values prospects by the expectation of the sum total of those adjusted values, whereas Ex-Ante Prioritarianism adjusts for prioritizing the worse off on each individual's expectation and then values prospects by the sum total (...) of those adjusted expectations. A standard objection to Ex-Post Prioritarianism is that it violates Ex-Ante Pareto, that is, it prescribes choices that worsen the expectations for everyone. In this article, I argue that Ex-Ante Prioritarianism suffers from much the same problem: it violates a sequential version of Ex-Ante Pareto, that is, it prescribes sequences of choices that worsen the expectations for everyone. (shrink)

Ever since the publication of Derek Parfit’s Reasons and Persons, bioethicists have tended to distinguish between two different ways in which reproductive technologies may have implications for the...

This paper develops a form of moral actualism that can explain the procreative asymmetry. Along the way, it defends and explains the attractive asymmetry: the claim that although an impermissible option can be self-conditionally permissible, a permissible option cannot be self-conditionally impermissible.

This paper develops transfinite extensions of transitivity and acyclicity in the context of population ethics. They are used to argue that it is better to add good lives, worse to add bad lives, and equally good to add neutral lives, where a life's value is understood as personal value. These conclusions rule out a number of theories of population ethics, feed into an argument for the repugnant conclusion, and allow us to reduce different-number comparisons to same-number ones. Challenges to these (...) arguments are addressed, including the issue of comparing existence and non-existence in terms of personal value, the possibility of minimal quanta of time and life, and the meaningfulness of measuring closeness between outcomes with different population sizes. An asymmetry is uncovered between transfinite cycles of worseness and betterness, supporting a version of the weak procreative asymmetry. Transfinite transitivity principles are also favourably compared to the better-known principles of continuity. (shrink)

According to asymmetric comparativism, it is worse for a person to exist with a miserable life than not to exist, but it is not better for a person to exist with a happy life than not to exist. My aim in this paper is to explain how asymmetric comparativism could possibly be true. My account of asymmetric comparativism begins with a different asymmetry, regarding the (dis)value of early death. I offer an account of this early death asymmetry, appealing to the (...) idea of conditional goods, and generalize it to explain how asymmetric comparativism could possibly be true. I also address the objection that asymmetric comparativism has unacceptably antinatalist implications. (shrink)

In a typical non-identity case, the agent performs an action that causes someone to exist at a low but positive level of well-being, although an alternative was to create another, much happier person instead. There seem to be strong moral reasons against what the agent does, but it is difficult to explain how this can be so. In particular, it seems that on a simple counterfactual account of harm, the action does not harm anyone, as it does not make anyone (...) worse off than he or she would have been had the action not been performed. In this paper, I criticize the response that the action nevertheless harms the actual child, as well as the response that it makes the counterfactual child worse off. I argue that the following alternative view deserves attention: a compound of the actual and the counterfactual child is made worse off by the action. (shrink)

While morality prohibits us from creating miserable children, it does not require us to create happy children. I offer an actualist explanation of this apparent asymmetry. Assume that for every possible world W, there is a distinct set of permissibility facts determined by the welfare of those who exist in W. Moral actualism says that actual-world permissibility facts should determine one's choice between worlds. But if one doesn't know which world is actual, one must aim for subjective rightness and maximize (...) expected actual-world permissibility. So, because one should expect actual people to be worse off than they could have been if one creates a miserable child, creating a miserable child is subjectively impermissible. And because one should expect actual people to be at least as well off as they could have been if one fails to create a happy child, failing to create a happy child is subjectively permissible. (shrink)

In a typical non-identity case, the agent performs an action that causes someone to exist at a low but positive level of well-being, although an alternative was to create another, much happier person instead. There seem to be strong moral reasons against what the agent does, but it is difficult to explain how this can be so. In particular, it seems that on a simple counterfactual account of harm, the action does not harm anyone, as it does not make anyone (...) worse off than he or she would have been had the action not been performed. In this paper, I criticize the response that the action nevertheless harms the actual child, as well as the response that it makes the counterfactual child worse off. I argue that the following alternative view deserves attention: a compound of the actual and the counterfactual child is made worse off by the action. (shrink)

This article casts light on the moral implications of the possibility of human extinction, with a specific focus on extinction caused by an interruption in human reproduction. In the first two paragraphs, I show that moral philosophy has not yet given promising explanations for the wrongness of this kind of extinction. Specifically, the second paragraph contains a detailed rejection of John Leslie’s main claims on the morality of extinction. In the third paragraph, I offer a demonstration of the fact that (...) a moral view which stresses the permissibility of some types of human extinction can be effectively constructed, while in the following paragraph I propose a prima facie defense of a new approach to the topic which is likely to provide us with reasons in favor of the wrongness of a premature departure of humankind. (shrink)

In this article I discuss the question of whether a person’s existence can be better (or worse) for him than his non-existence. Recently, Nils Holtug and Melinda A. Roberts have defended an affirmative answer. These defenses, I shall argue, do not succeed. In different ways, Holtug and Roberts have got the metaphysics and axiology wrong. However, I also argue that a person’s existence can after all be better (or worse) for him than his non-existence, though for reasons other than those (...) provided by Holtug and Roberts. (shrink)

In Derek Parfit's original formulation the Repugnant Conclusion is characterized as follows: “For any possible population of at least ten billion people, all with a very high quality of life, there must be some much larger imaginable population whose existence, if other things are equal, would be better even though its members have lives that are barely worth living” (Parfit 1984). The Repugnant Conclusion highlights a problem in an area of ethics which has become known as population ethics . The (...) last three decades have witnessed an increasing philosophical interest in questions such as “Is it possible to make the world a better place by creating additional happy creatures?” and “Is there a moral obligation to have children?” The main problem has been to find an adequate theory about the moral value of states of affairs where the number of people, the quality of their lives, and their identities may vary. Since, arguably, any reasonable moral theory has to take these aspects of possible states of affairs into account when determining the normative status of actions, the study of population ethics is of general import for moral theory. As the name indicates, Parfit finds the Repugnant Conclusion unacceptable and many philosophers agree. However, it has been surprisingly difficult to find a theory that avoids the Repugnant Conclusion without implying other equally counterintuitive conclusions. Thus, the question as to how the Repugnant Conclusion should be dealt with and, more generally, what it shows about the nature of ethics has turned the conclusion into one of the cardinal challenges of modern ethics. (shrink)

This paper introduces the Monstrous Conclusion, according to which, for any population, there is a better population consisting of just one individual (the Monster). The Monstrous Conclusion is deeply counterintuitive. I defend a version of Prioritarianism as a particularly promising population axiology that does not imply the Monstrous Conclusion. According to this version of Prioritarianism, which I call Asymptotic Prioritarianism, there is diminishing marginal moral importance of individual welfare that can get close to, but never quite reach, some upper limit. (...) I argue that Asymptotic Prioritarianism faces a theoretical cost, that I call the Absolute Priority Principle. However, the Absolute Priority Principle is an extreme version of what I call the Trade-off Condition, an already noteworthy problem facing other (more widely endorsed) versions of Prioritarianism. I conclude that it is better for a theory to imply the Absolute Priority Principle and avoid the Monstrous Conclusion than to imply the Monstrous Conclusion and the Trade-off Condition. The potential for Asymptotic Prioritarianism is substantial. (shrink)

This thesis is about the moral reasons we have to do less than best. It consists of six chapters. Part I of the thesis proposes, extends, and defends reasons to do less than best. In Chapter One (“The Conditional Obligation”) I outline and reject two recent arguments from Joe Horton and Theron Pummer for the claim that we have a conditional obligation to bring about the most good. In Chapter Two (“Agglomeration and Agent-Relative Costs”) I argue that agent-relative costs can (...) justify permissions to less than best in a far greater range of decisions contexts than we currently believe. In Chapter Three (“Risk and Aggregation”) I discuss how anti-aggregative moral theories deal with risk, whilst proposing an argument in favour of ex-post moral theories. -/- In Part II of the thesis, I discuss longtermism, presenting a series of reasons to believe we have both significant permissions and obligations to prioritise those in the short-term. In Chapter Four (“Listening to Future People”) I criticise a recent argument presented by Andreas Mogensen for the claim we cannot have obligations grounded in the wellbeing of future people. I then show that, even permitting the existence of obligations to future people, we still have significant reasons to resist longtermism on the grounds of partiality. In Chapter Five (“The Complaints of Future People”) I argue that scepticism about aggregation is inconsistent with an obligation, or indeed even a permission, to help far future people. In Chapter Six (“Leaving the Present Behind”) I explore the moral significance of “dooming”, whilst arguing that we have a pro tanto reason of fairness to prioritise aiding those currently in existence. (shrink)

In “An Intrapersonal Addition Paradox,” Jacob Nebel provides a novel intrapersonal argument for the Repugnant Conclusion. The most controversial premise of Nebel’s argument is the “Probable Addition Principle,” on which it is better for individuals to receive additional chances of existence with a life worth living. I provide an alternative intrapersonal argument for the Repugnant Conclusion which does not assume the Probable Addition Principle. I also show that Pareto principles alone, when conjoined with very minimal principles of prudence, imply a (...) version of the Repugnant Conclusion. (shrink)

This paper introduces a condition for rational choice that states that accepting decision methods and normative theories that sometimes entail that the act of choosing a maximal alternative renders this alternative non-maximal is irrational. The paper illustrates how certain distributive theories that ascribe importance to what the status quo is violate this condition and argues that they thereby should be rejected.

This thesis consists of several independent papers in population ethics. I begin in Chapter 1 by critiquing some well-known 'impossibility theorems', which purport to show there can be no intuitively satisfactory population axiology. I identify axiological vagueness as a promising way to escape or at least mitigate the effects of these theorems. In particular, in Chapter 2, I argue that certain of the impossibility theorems have little more dialectical force than sorites arguments do. From these negative arguments I move to (...) positive ones. In Chapter 3, I justify the use of a 'veil of ignorance', starting from three more basic normative principles. This leads to positive arguments for various kinds of utilitarianism - the best such arguments I know. But in general the implications of the veil depend on how one answers what I call 'the risky existential question': what is the value to an individual of a chance of non-existence? I chart out the main options, and raise some puzzles for non-comparativism, the view that life is incomparable to non-existence. Finally, in Chapter 4, I consider the consequences for population ethics of the idea that what is normatively relevant is not personal identity, but a degreed relation of psychological connectedness. In particular, I pursue a strategy based in population ethics for understanding the controversial 'time-relative interests' account of the badness of death. (shrink)

Can existence benefit or harm a person? I argue that it cannot. In order for existence to harm a person it has to be the case that existence is worse for the person than never existing. This claim could only be true if it is understood as a claim about the actual, extrinsic value of existence for a person. However, understanding harm in terms of actual extrinsic value comes at the cost of depriving benefits and harms of their normative relevance. (...) I show that a person who is guided by promoting actual extrinsic value can face situations where an outcome is extrinsically better for her but where the same outcome would be extrinsically worse for her were it to obtain. A person who is guided by promoting extrinsic value will in such situations not be able to deliberate about what she should do, prudentially or morally. I conclude that extrinsic value is therefore not something we should be guided by when deliberating about what we should do, and that if harm and benefit is understood in terms of extrinsic value, then we should not be guided by these notions either. (shrink)

When our choice affects some other person and the outcome is unknown, it has been argued that we should defer to their risk attitude, if known, or else default to use of a risk‐avoidant risk function. This, in turn, has been claimed to require the use of a risk‐avoidant risk function when making decisions that primarily affect future people, and to decrease the desirability of efforts to prevent human extinction, owing to the significant risks associated with continued human survival. I (...) raise objections to the claim that respect for others' risk attitudes requires risk‐avoidance when choosing for future generations. In particular, I argue that there is no known principle of interpersonal aggregation that yields acceptable results in variable population contexts and is consistent with a plausible ideal of respect for others' risk attitudes in fixed population cases. (shrink)

According to the procreation asymmetry there is no moral reason to create a new and foreseeably happy person just because this person will be happy, but there is however a moral reason against creating a new and foreseeably unhappy person just because this person will be unhappy. A common way to defend this conjunction of claims is by employing a so-called existence-requirement, according to which the happiness of a given person p in a world w depends on it being possible (...) to understand p as an existing person in w. The aim of this paper is to consider whether this existence-requirement strategy is compatible with other intuitions and convictions held in normative moral theory and populations ethics. This aim will be achieved by considering whether the existence-requirement strategy is compatible with three plausible desiderata for a solution to the procreation asymmetry. Although some solutions to some potential incompatibilities are suggested, the thesis that will be argued for is that every instance of the existence-requirement strategy is incompatible with at least one of the relevant desiderata. Where the common denominating incompatibility for all instances of the existence-requirement strategy is to be found in an inability to be sufficiently action-guiding. (shrink)

This paper is a defense of the view that existence is a perfection. Anselm’s First Ontological Argument is referred to throughout. Two major objections are advanced: the ‘perfect island’ objection and the ‘perfect devil’ objection. A rebuttal of both, based on Anselm’s reply to Gaunilo, is tendered, but itself faces a major objection. Two lines of defense against this objection are possible. The first is sympathetically explained but it is argued that it ultimately fails. The second, which focuses on the (...) idea of a perfection and a perfect being, is elaborated and defended against a seemingly powerful objection. It is concluded that there is a reasonable interpretation of the claim that existence is a perfection. (shrink)

Given that a person's death is bad for her,whenis it bad? I defendsubsequentism, the view that things that are bad in the relevant way are bad after they occur. Some have objected to this view on the grounds that it requires us to compare the amount of well-being the victim would have enjoyed, had she not died, with the amount she receives while dead; however, we cannot assign any level of well-being, not even zero, to a dead person. In the (...) population ethics literature, many philosophers have argued along similar lines that bringing someone into existence can neither harm nor benefit her. Working within the comparative framework (on which harms make us worse off), I respond by proposing a good sense in which we can say that dead people, and actual people at alternatives in which they do not exist, have a well-being level of zero. (shrink)

It is often said that while we have a strong reason not to create someone who will be badly off, we have no strong reason for creating someone who will be well off. In this paper I argue that this asymmetry is incompatible with a plausible principle of independence of irrelevant alternatives, and that a more general asymmetry between harming and benefiting is difficult to defend. I then argue that, contrary to what many have claimed, it is possible to harm (...) or benefit someone by bringing her into existence. (shrink)

This paper defends the claim that if a person P exists, there can be true positive comparisons between P's existence and P's never having existed at all in terms of what is better or worse for P. If correct, this view will have significant implications for various fundamental issues in population ethics. I try to show how arguments to the contrary fail to take note of a general ambiguity in comparisons when compared alternatives contain their own different standards (or, in (...) the case of non-existence, a lack thereof) on which to base these comparisons. After having answered arguments against the possibility of making positive comparisons, the paper develops a positive account of how to make existence/non-existence comparisons in terms of personal value whilst accepting that a person's non-existence fails to make any contact with the relevant categories of personal value. The guiding idea is the following: When some item satisfies some relevant standard, we can, I argue, infer that it satisfies this standard better than something that fails to satisfy this standard (be this failure due to empirical or conceptual reasons). (shrink)

Some suggest that gene editing human embryos to prevent genetic disorders will be in one respect morally preferable to using genetic selection for the same purpose: gene editing will benefit particular future persons, while genetic selection would merely replace them. We first construct the most plausible defence of this suggestion—the benefit argument—and defend it against a possible objection. We then advance another objection: the benefit argument succeeds only when restricted to cases in which the gene-edited child would have been brought (...) into existence even if gene editing had not been employed. Our argument relies on a standard account of comparative benefit which has recently been criticised on the grounds that it succumbs to the so-called ‘pre-emption problem’. We end by considering how our argument would be affected were the standard account revised in an attempt to evade this problem. We consider three revised accounts and argue that, on all three, our critique of the benefit argument stands. (shrink)

While some suggestions have been made as to how the duty to undertake humanitarian intervention should be assigned to specific states, the question of how to assign the duty to carry the economic a...

In this paper we distinguish two versions of the non-identity problem: one involving positive well-being and one involving negative well-being. Intuitively, there seems to be a difference between the two versions of the problem. In the negative case it is clear that one ought to cause the better off person to exist. However, it has recently been suggested that this is not so in the positive case. We argue that such an asymmetrical treatment of the two versions should be rejected (...) and that this is evidence against views according to which it is permissible to cause the less well off person to exist in the positive non-identity case. (shrink)