Cognition is not, and could not possibly be, entirely representational in character. There is also a phenomenal form of cognitive expression that registers the intrinsic properties of mental states themselves. Arguments against the reality of this intrinsic phenomenal dimension to mental experience have focused either on its supposed impossibility, or secondly, the non-appearance of any such qualities to introspection. This paper argues to the contrary, that the registration of cognitive state properties does take place independently of representational content; and necessarily (...) so, since it supports an independent function—self-management. Given the fact that unlike a computer, the brain must, of necessity, operate itself, it needs to be in touch with itself to do so. Intrinsic phenomenal forms of cognitive expression allow the brain to do just that by registering characteristics of the cognitive states themselves. Self-management might well prove to constitute the prime reason for the emergence of subjectivity itself. (shrink)

Ordinary and philosophical thought suggests recognizing a distinction between two ways something can be of final value. Something can be of final value in virtue of its connection to other things of value (“non-basic final value”) or something can be of final value regardless of its connection to other things of value (“basic final value”). The primary aim of this paper is to provide an account of this distinction. I argue that we have reason to draw this distinction as it (...) helps avoid certain problems. I criticize accounts of this distinction due to Warren Quinn, Fred Feldman, and Michael Zimmerman. I then provide my own positive account which incorporates several of the insights of those accounts while avoiding their pitfalls. I conclude by relating my account to issues concerning partiality and appropriate attitudes. (shrink)

Some experiences—like the experience of eating cheesecake—are good experiences to have. But when we try to explain why they are good, we encounter a clash of intuitions. First, we have an objectivist intuition: plausibly, the experiences are good because they feel the way that they do. Second, we have a subjectivist intuition: if a person were indifferent to that kind of experience, then it might fail to be good for that person. Third, we have a possibility intuition: for any kind (...) of experience, possibly there is a subject who is indifferent to that kind of experience. The pleasure problem is the problem we face in reconciling these three claims. I explain the problem and argue for a solution. I argue that we ought to reject the most common solutions: rejecting the objectivist or subjectivist intuitions. Instead, we ought to follow Timothy Sprigge in rejecting the possibility claim. We should embrace the view that experiences bear necessary connections to our attitudes. (shrink)

What makes it the case that a given experience is pleasurable? According to the felt-quality theory, each pleasurable experience is pleasurable because of the way that it feels—its “qualitative character” or “felt-quality”. According to the attitudinal theory, each pleasurable experience is pleasurable because the experiencer takes certain attitudes towards it. These two theories of pleasure are typically framed as rivals, but it could be that they are both partly right. It could be that pleasure is partly a matter of felt-quality, (...) and partly a matter of attitudes. It could be that a hybrid theory is true. In this paper, I aim to advance the cause of hybrid theories of pleasure. I do this in two ways. I begin by examining the challenges which motivate the search for a hybrid theory. I call these the HONEST challenges: Heterogeneity, Oppositeness, Normativity, Euthyphro, Separateness, and Togetherness. The first three challenges—HON—are challenges for the felt-quality theory. The second three challenges—EST—are challenges for the attitudinal theory. Having established the HONEST challenges, I then describe and motivate a particular cluster of hybrid theories which I will call dispositional hybrid theories. According to these theories, pleasurable experiences are all and only those experiences which dispose us to desire them in virtue of feeling the way that they do. The dispositional theories deliver on the promise of hybrid theories: because they appeal to both felt-qualities and attitudes, they have the resources to avoid most, if not all, of the HONEST challenges. (shrink)

This paper is part of a book symposium on Fred Feldman's, *Pleasure and the Good Life*. I argue that Feldman’s defence of hedonism, although successful on its own terms, is of less significance than it may seem at first, for two main reasons. First, Feldman’s defence of the claim that attitudinal pleasures are the chief good is either implausible or crucially incomplete. Second, Feldman’s claim that hedonists can overcome the objections levelled against them while remaining pure hedonists is only partially (...) true. (shrink)

This paper defends a novel account of how to determine the intrinsic value of possible worlds. Section 1 argues that a highly intuitive and widely accepted account leads to undesirable consequences. Section 2 takes the first of two steps towards a novel account by clarifying and defending a view about value-contribution that is based on some of W. D. Ross’ claims about the value of pleasure. Section 3 takes the second step by clarifying and defending a view about value-suppression that (...) is based on Ross’ claims about the interplay between prima-facie duties. Section 4 states and defends the account that I call Rossian Totalism. According to this account, the atoms of intrinsic value within a world only sometimes contribute their intrinsic value to the value of that world. (shrink)

The philosophical study of well-being concerns what makes lives good for their subjects. It is now standard among philosophers to distinguish between two kinds of well-being: - lifetime well-being, i.e., how good a person's life was for him or her considered as a whole, and - temporal well-being, i.e., how well off someone was, or how they fared, at a particular moment in time or over a period of time longer than a moment but shorter than a whole life, say, (...) a day, month, year, or chapter of a life. Many theories have been offered of each of these kinds of well-being. A common view is that lifetime well-being is in some way constructed out of temporal well-being. This book argues that much of this literature is premised on a mistake. Lifetime well-being cannot be constructed out of temporal well-being, because there is no such thing as temporal well-being. The only genuine kind of well-being is lifetime well-being. The Passing of Temporal Well-Being will prove essential reading for professional philosophers, especially in moral and political philosophy. It will also be of interest to welfare economists and policy-makers who appeal to well-being. (shrink)

In this paper, we raise and discuss a puzzle about the relationships among goods, reasons, and deontic status. Suppose you have it within your power to give someone something they would enjoy. The following claims seem platitudinous: you can use this power to reward whatever kind of option you want, thereby making that option better and generating a reason for that person to perform it; this reason is then weighed alongside and against the other reasons at play; and altogether, the (...) reasons determine the deontic statuses of that person’s options. We show, however, that in a certain class of cases at least one of these apparent platitudes must be false. In particular, we show that in a certain kind of case wrongfulness cannot be rewarded. In some cases, if one tries to reward wrongfulness, something surprising must go awry: either what you attempt to give as a reward would not, in fact, be good, or it would not generate a reason, or it would have a surprising effect on the deontic status of the relevant options. The upshot is that the relationships among goods, reasons, and deontic status are complicated in ways that have not previously been remarked. (shrink)

Normativism holds that there is a close conceptual link between disease and disvalue. We challenge normativism by advancing an argument against a popular normativist theory, Jerome Wakefield’s harmful dysfunction account. Wakefield maintains that medical disorders are breakdowns in evolved mechanisms that cause significant harm to the organism. We argue that Wakefield’s account is not a promising way to distinguish between disease and health because being harmful is neither necessary nor sufficient for a dysfunction to be a disorder. Counterexamples to the (...) harmful dysfunction account are considered, such as mild infections, perceptual deficits, and beneficial illnesses. Then we consider two ways of amending the harmful dysfunction account to address these cases and argue that the proposed amendments raise even more serious problems for this account. These problems apply generally to any normativist theory and raise doubts about the entire normative approach to the philosophy of health and disease. (shrink)

This paper addresses a question about the moral status of Artificial Intelligence (AI): will AIs ever become moral patients? I argue that, while it is in principle possible for an intelligent machine to be a moral patient, there is no good reason to believe this will in fact happen. I start from the plausible assumption that traditional artifacts do not meet a minimal necessary condition of moral patiency: having a good of one's own. I then argue that intelligent machines are (...) no different from traditional artifacts in this respect. To make this argument, I examine the feature of AIs that enables them to improve their intelligence, i.e., machine learning. I argue that there is no reason to believe that future advances in machine learning will take AIs closer to having a good of their own. I thus argue that concerns about the moral status of future AIs are unwarranted. Nothing about the nature of intelligent machines makes them a better candidate for acquiring moral patiency than the traditional artifacts whose moral status does not concern us. (shrink)

This article outlines an objective list theory of animal and alien well-being. Responding to three sorts of perfectionist criticism of such OLT, it argues that OLT is actually superior on each count. This is significant, because perfectionism is much discussed yet OLT is little discussed in philosophy of animal well-being, and because perfectionism can reasonably be expected to do comparatively well on the points where it is criticizing OLT.

In this paper I seek to answer two interrelated questions about pleasures and pains: (i) The question of unity: Do all pleasures share a single quality that accounts for why these, and only these, are pleasures, and do all pains share a single quality that accounts for why these, and only these, are pains? (ii) The question of commensurability: Are all pleasures and pains rankable on a single, quantitative hedonic scale? I argue that our intuitions draw us in opposing directions: (...) On the one hand, pleasures and pains seem unified and commensurable; on the other hand, they do not. I further argue that neither intuition can be abandoned, and examine three different paths to reconciliation. The first two are response theory and split experience theory. Both of these, I argue, are unsuccessful. A third path, however—which I label “dimensionalism” —succeeds. Dimensionalism is the theory that pleasure and pain have the ontological status as opposite sides of a hedonic dimension along which experiences vary. This view has earlier been suggested by C. D. Broad, Karl Duncker, Shelly Kagan, and John Searle, but it has not been worked out in detail. In this paper I work out the dimensionalist view in some detail, defend it, and explain how it solves the problem of the unity and commensurability of pleasures and pains. (shrink)

Theories that use expected utility maximization to evaluate acts have difficulty handling cases with infinitely many utility contributions. In this paper I present and motivate a way of modifying such theories to deal with these cases, employing what I call “Direct Difference Taking”. This proposal has a number of desirable features: it’s natural and well-motivated, it satisfies natural dominance intuitions, and it yields plausible prescriptions in a wide range of cases. I then compare my account to the most plausible alternative, (...) a proposal offered by Arntzenius :31–58, 2014). I argue that while Arntzenius’s proposal has many attractive features, it runs into a number of problems which Direct Difference Taking avoids. (shrink)

Martin Luther King Jr. claimed that “the salvation of the world lies in the hands of the maladjusted”. I elaborate on King’s claim by focusing on the way in which we treat and understand ‘maladjustment’ that is responsive to severe trauma (e.g. PTSD that is a result of military combat or rape). Mental healthcare and our social attitudes about mental illness and disorder will prevent us from recognizing real injustice that symptoms of mental illness can be appropriately responding to, unless (...) we recognize that many emotional states (and not just beliefs!) that constitute those symptoms are warranted by the circumstances they are responsive to. I argue that there is a failure to distinguish between PTSD symptoms that are warranted emotional responses to trauma and those that are not. This results in us focusing our attention on “fixing” the agent internally, but not on fixing the world. It is only by centering questions of warrant that we will be able to understand and expose the relationship between agents’ internal mental states and their oppression. But we also need to ask when someone’s emotional response is unwarranted by their experience (as in the case of someone who develops PTSD after a non-traumatic event). If we fail to do this—as, I claim, both our mental healthcare and the broader social world fail to do—we treat warranted and unwarranted emotions as on a par. This undermines the epistemic judgment of the agent who has warranted PTSD symptoms, resulting in her failing to trust her evaluation of whether her emotional response to her own trauma is warranted by that trauma, and thus failing to recognize her own oppression. (shrink)

Despite the enormous growth in happiness research in recent decades, there remains a lack of consistency in the use of the terms happiness, satisfaction, contentment and well-being. In this article I argue for a sociologically grounded distinction between happiness and contentment that defines the former as positive affect and the latter as positive reflection. Contentment is therefore understood as a fulfilling relationship with the self and society and happiness involves pleasurable experiences. There is a history of similar distinctions in philosophy (...) and psychoanalysis, but much of the contemporary discourse fails to distinguish between individual and collective definitions of happiness. This article will argue that happiness and contentment ought not to be treated as competing approaches to the good life, but as complimentary forms of emotional experience. Further, I argue that the current interest in happiness can be linked to larger culture shifts involving neoliberalism and individualism. (shrink)

Can we understand being valuable for in terms of being valuable? Three different kinds of puzzle cases suggest that the answer is negative. In what follows, I articulate a positive answer to this question, carefully present the three puzzle cases, and then explain how a friend of the positive answer can successfully respond to them. This response requires us to distinguish different kinds of value bearers, rather than different kinds of value, and to hold that among the value bearers are (...) totality states of affairs. The final section of the article discusses the possibility of organic unification without organic unities. (shrink)

The M → W thesis that a meaningful life must be a worthwhile life follows from an appealing approach to the axiology of life. Yet one of the most prominent voices in the recent philosophy of life literature, Thaddeus Metz, has raised multiple objections to that thesis. With a view to preserving the appeal of the axiological approach from which it follows, I here defend the M → W thesis from Metz’s objections. My defense yields some interesting insights about both (...) a meaningful life and a worthwhile life: a meaningful life should be firmly distinguished from a life with meaning, the value of a meaningful life must outweigh whatever disvalue the life has, a worthwhile life at a given time needn’t be a life worth continuing at that time, and the M → W thesis doesn’t preclude the possibility of something being part of what constitutes the meaningfulness of a life without also being part of what constitutes the worthwhileness of the life. (shrink)

This paper considers a new problem for desire theories of well-being. The problem claims that these theories are implausible because they misvalue the effects of fleeting desires, long-standing desires, and fluctuations in desire strength on well-being. I begin by investigating a version of the desire theory of well-being, simple concurrentism, that fails to capture intuitions in these cases. I then argue that desire theories of well-being that are suitably stability-adjusted can avoid this problem. These theories claim that the average strength (...) of a desire, and the length of time that it is held, both influence the extent to which its fulfilment or frustration affects well-being. I end by considering whether value-fulfilment theories of well-being have a more attractive response to this problem. I find that these theories have significant downsides that make them unappealing alternatives. (shrink)

This essay examines the classical Confucian perspective on the topic of happiness through the lens of three Western theories: hedonism, desire satisfaction theory, and objective list theory. My analysis of the two classical texts—the Analects and the Mencius —reveals that three salient aspects of the Confucian conception of happiness, namely ethical pleasure, ethical desire, and moral innocence, play the fundamental role in the guidance and evaluation of an individual’s life. According to Confucius and Mencius, happiness consists primarily not in pleasure, (...) but in ethical pleasure; the good life is not a life in which all or most of one’s desires are fulfilled, but a life in which the satisfaction of prudential desires is subject to the constraint of ethical desire; the source of the greatest happiness lies not in the attainment of the greatest political power, but rather in the cognizance of one’s moral innocence. For classical Confucian thinkers, the relationship between happiness and the good life is that happiness is a critically important constituent of the good life. However, happiness—defined in terms of pleasure, desire satisfaction, or a list of goods—needs to be tempered by moral constraints. In light of their views on happiness and the good life, I conclude that Confucius and Mencius each lived a good life that exemplified the three salient features of happiness, and to that extent they were happy. (shrink)

Philosophy Compass, Volume 17, Issue 2, February 2022.

A subjective list theory of well-being is one that accepts both pluralism (the view that there is more than one basic good) and subjectivism (the view, roughly, that every basic good involves our favourable attitudes). Such theories have been neglected in discussions of welfare. I argue that this is a mistake. I introduce a subjective list theory called disjunctive desire satisfactionism, and I argue that it is superior to two prominent monistic subjectivist views: desire satisfactionism and subjective desire satisfactionism. In (...) the course of making this argument, I introduce a problem for desire satisfactionism: it cannot accommodate the fact that whenever someone experiences an attitudinal pleasure, his welfare is (other things equal) higher during the pleasure. Finally, I argue that any subjectivist about welfare should find disjunctive desire satisfactionism highly attractive. (shrink)

According to the experience requirement on well-being, differences in subjects’ levels of welfare or well-being require differences in the phenomenology of their experiences. I explain why the two existing arguments for this requirement are not successful. Then, I introduce a more promising argument for it: that unless we accept the requirement, we cannot plausibly explain why only sentient beings are welfare subjects. I argue, however, that because the right kind of theory of well-being can plausibly account for that apparent fact (...) about welfare subjects even if the requirement is false, this argument does not succeed. I tentatively conclude that no compelling case can be made for the requirement. (shrink)

Theories of well-being purport to identify the basic goods and bads whose presence in a person's life determines how well she is faring. Monism is the view that there is only one basic good and one basic bad. Pluralism is the view that there is either more than one basic good or more than one basic bad. In this paper, I give an argument for pluralism that is general in the sense that it does not purport to identify any basic (...) goods or bads. If I am right, then even if you cannot name a single basic good or bad, you can know that pluralism is true. (shrink)

Subjectivism about welfare is the view that something is basically good for you if and only if, and to the extent that, you have the right kind of favorable attitude toward it under the right conditions. I make a presumptive case for the falsity of subjectivism by arguing against nearly every extant version of the view. My arguments share a common theme: theories of welfare should be tested for what they imply about newborn infants. Even if a theory is intended (...) to apply only to adults, the fact that it is false of newborns may give us sufficient reason to reject it. (shrink)

In this paper, I consider two sorts of objections to summative theories of value. The first objection concerns “indeterminate” value. The second concerns the importance of variety. I argue that both objections pose serious problems for the summative approach. I also argue that if we accept certain plausible views about the value of variety, we should reject certain forms of argument concerning what sorts of states have intrinsic value.

Is Moore’s principle of organic unities true? Does it matter whether it is? I argue that it is true and important. I defend the principle of organic unites and the view that intrinsic value can be defeated by presenting examples of the defeat of intrinsic value. I next respond to two objections. The first claims the examples fail since the allegedly defeated parts lack actual intrinsic value—they are “evaluatively inadequate”. The second is that the principle of organic unities lacks “theoretical (...) significance” since there is no precise way to measure intrinsic value. Finally, I illustrate the importance of the principle by considering the Indispensability Argument which claims that if some type of good is an indispensable good, then it is the only good, that pluralism must be false. I argue that appealing to the concept of defeat allows the pluralist to consistently hold both that pluralism is true and that some goods are indispensable for a life or a world to be very good. Since the debate between pluralists and monists in axiology is important and since the concept of defeat provides the pluralist with a reasonable way to reply to the Indispensability Argument, the principle of organic unities is important. (shrink)

Many philosophers with hedonistic sympathies (e.g., Mill, Sidgwick, Sumner, Feldman, Crisp, Heathwood, and Bradley) have claimed that well-being is necessarily experiential. Kagan once claimed something slightly different, saying that, although unexperienced bodily events can directly impact a person’s well-being, it is nonetheless true that any change in a person’s well-being must involve a change in her (i.e., either in her mind or in her body). Kagan elaborated by saying that a person’s well-being cannot float freely of her such that it (...) is affected by events that do not affect her (Kagan 1992, 169–189). These two claims—that well-being is necessarily experiential and that changes in well-being must involve changes in the person—are two different ways of specifying the general intuition that a person’s well-being must be strongly tied to her. This general intuition imposes an adequacy constraint on welfare theorizing: To be adequate, a welfare theory cannot allow that someone can be directly benefited by events that are not strongly tied to her. Call this the strong-tie requirement. The strong-tie requirement is easily satisfied by welfare hedonism, but it poses problems for desire-fulfillment welfare theories and objective-list welfare theories. Though a great deal has been written about desire-fulfillment welfare theories in relation to the strong-tie requirement, not as much has been written about objective-list welfare theories in relation to the strong-tie requirement. This paper argues that objective-list welfare theories can satisfy the strong-tie requirement, though probably only if they take a perfectionist form, as opposed to a brute-list form. (shrink)

Various moral theories are essentially welfare-involving in that they appeal to the promotion or the respect of well-being in accounting for the moral rightness of at least some acts. Further, various theories of well-being are essentially morality-involving in that they construe well-being in a way that essentially involves morality in some form or other. It seems that, for any moral theory that is essentially welfare-involving and that relies on a theory of well-being that is essentially morality-involving, a circularity problem may (...) well arise, one where moral rightness will end up being accounted for partly in terms of well-being, which itself is already being accounted for partly in terms of moral rightness. In this paper I will elaborate on this last point. Then I will examine five responses to the circularity problem at issue, and I will argue that one of them appears to be at least slightly better than all of the others. (shrink)

There is little more common in ethics than to think pain is intrinsically bad and pleasure is intrinsically good. A Humean-style error theory of the axiology of pain and pleasure is developed against these commonsense claims. We defend the thesis that the value of pain and pleasure is always contingent and only instrumental. We survey prominent theories of both intrinsic value and pain/pleasure, all of which assume that pain and pleasure are intrinsically valuable. We base our error theory on counterexamples (...) to this assumption, upon which these theories falter, and a theory of pain and pleasure which derives their value solely from their evolutionary function. (shrink)

Research and policymaking on positive mental health and well-being have increased within the last decade, partly fueled by decreasing levels of well-being in the general population and among at-risk groups. However, measurement of well-being often takes place in the absence of reflection on the underlying theoretical conceptualization of well-being. This disguises the fact that different rating scales of well-being often measure very different phenomena because rating scales are based on different philosophical assumptions, which represent radically different foundational views about the (...) nature of well-being. The aim of this paper is to examine the philosophical foundation of the Satisfaction with Life Scale in order to clarify the underlying normative commitments and the psychometric compromises involved in the translation of theory into practice. SWLS is widely used by psychologists, public health professionals, economists, and is popular in national and international surveys of well-being. This paper introduces the philosophical theory of life satisfaction and explores how three central discussions within life satisfaction theory are reflected in the construction of the SWLS; Whether we should be equally satisfied with our past, present and future, Whether we should be satisfied with all the various domains of our lives, and How to avoid the trap of “false consciousness”, i.e. that people fail to recognize the injustice or misfortune of their lives. In the end, life satisfaction theory is contrasted with affective foundational theories of well-being, to explore the magnitude and limits of SWLS as a rating scale based on life satisfaction theory. (shrink)

Following Moore, value invariabilists deny that the intrinsic value of something can be affected by features extrinsic to it. The primary focuses of this paper are (i) to examine the invariabilistic thesis and expand upon how we ought to understand it, in light of contemporary axiological distinctions, and (ii) to argue that distinguishing between different kinds of invariabilism provides resources to undermine a prominent argument against variabilism. First, I use two contemporary axiological distinctions to clarify what kind of value the (...) invariabilism debate concerns (final value). Then I show how the distinction between personal value and value simpliciter reveals different variabilistic theses, depending on what type of final value one thinks may be affected by extrinsic features. Using this insight, I challenge an argument for final value simpliciter invariabilism. Variabilists offer the example of the vicious being pleased as a counterexample to the claim that pleasure’s final value is invariant to contextual changes. The argument that I examine purports to show that this case actually supports invariabilism about pleasure’s final value simpliciter, because the best explanation for why the vicious being pleased is a fitting object of indignation is that the vicious person’s pleasure is finally valuable simpliciter. I argue that this argument fails because the vicious person’s pleasure being finally personally good for them better explains why an attitude of indignation is fitting. I address two objections and conclude with remarks about how my results might inform future research on value invariabilism. (shrink)

_ Source: _Page Count 20 What is the relationship between justice and moral permissibility? If an action constitutes an injustice, does that decisively rule it out, morally speaking, or merely count heavily against it? This paper argues that although the injustice of an action counts heavily against performing it, this effect can sometimes be overridden by consequentialist concerns. This suggests that injustice does not conclusively rule out actions that generate it, which in turn suggests that an approach to justice that (...) conceives of it as an object of intrinsic moral value more accurately reflects the behavior of justice than do more traditional deontological approaches. (shrink)

Being whipped, getting a deep-tissue massage, eating hot chili peppers, running marathons, and getting tattooed are all painful. Sometimes they are also pleasant—or so many people claim. Masochistic pleasure consists in finding such experiences pleasant in addition to, and because of, the pain. Masochistic pleasure presents a philosophical puzzle. Pains hurt, they feel bad, and are aversive. Pleasures do the opposite. Thus many assume that the idea of a pleasant pain is downright unintelligible. I disagree. I claim that cases of (...) pleasant pains are more common than many philosophers suppose, and that they have no essential connection to either sex or psychopathology. I review several attempts to account for masochism that preserve the intuition that nothing can be both pleasant and painful at once. These account for some, but not all, cases of masochism. The stubborn remainder, I argue, are sensations that are genuinely pleasant and painful at once. I give an account of how that might be, focusing on boundary-pushing aspects of masochistic pleasure that have been largely overlooked in the literature. I show how, properly understood, pain and pleasure can coexist—and also why it is very rare for them to actually do so. (shrink)

This article argues that a person’s well-being at a time and the goodness of her life are two distinct values. It is commonly accepted as platitudinous that well-being is what makes a life good for the person who lives it. Even philosophers who distinguish between well-being at a time and the goodness of a life still typically assume that increasing a person’s well-being at some particular moment, all else equal, necessarily improves her life on the whole. I develop a precise (...) statement of this standard assumption, and then show that it is subject to counterexamples. The possibility of such counterexamples depends only on premises similar to those sometimes invoked to argue that a person’s well-being over a long period is not simply the aggregate well-being of the shorter periods that compose the long period. The refutation of the standard assumption linking well-being and life-goodness entails that these are distinct and sometimes divergent values. As an alternative to the standard assumption, it is proposed that well-being is best understood as an ingredient in a good life. (shrink)

Welfarism is the view that morality is centrally concerned with the welfare or well-being of individuals. The division between welfarist and non-welfarist approaches underlies many important disagreements in ethics, but welfarism is neither consistently defined nor well understood. I survey the philosophical work on welfarism, and I offer a suggestion about how the view can be characterized and how it can be embedded in various kinds of moral theory. I also identify welfarism's major rivals, and its major attractions and weaknesses.

Suppose that our life choices result in unpredictable experiences, as L.A. Paul has recently argued. What does this mean for the possibility of rational prudential choice? Not as much as Paul thinks. First, what’s valuable about experience is its broadly hedonic quality, and empirical studies suggest we tend to significantly overestimate the impact of our choices in this respect. Second, contrary to what Paul suggests, the value of finding out what an outcome is like for us does not suffice to (...) rationalize life choices, because much more important values are at stake. Third, because these other prudential goods, such as achievement, personal relationships, and meaningfulness, are typically more important than the quality of our experience (which is in any case unlikely to be bad when we achieve non- experiential goods), life choices should be made on what I call a story- regarding rather than experience-regarding basis. (shrink)

What is the relationship between meaning in life and happiness? In psychological research, subjective meaning and happiness are often contrasted with each other. I argue that while the objective meaningfulness of a life is distinct from happiness, subjective or felt meaning is a key constituent of happiness, which is best understood as a multidimensional affective condition. Measures of felt meaning should consequently be included in empirical studies of the causes and correlates of happiness.

In his recent work, Michael Slote argues that empathy is what Hutcheson called 'the moral sense'. The most innovative argument he offers for this claim is that our empathic reactions play a crucial role in fixing the reference of moral terms. I argue that Slote's bold proposal faces all the main problems of analytical naturalism, as well as some of its own. I suggest that empathy may nevertheless play a more modest and indirect role in acquiring moral knowledge.

The argument from relevance expresses an intuition that, although shared by many applied ethicists, has not been analyzed and systematized in the form of a clear argument thus far. This paper does this by introducing the concept of value relevance, which has been used before in economy but not in the philosophical literature. The paper explains how value relevance is different from moral relevance, and distinguishes between direct and indirect ways in which the latter can depend on the former. These (...) clarifications allow the argument to explain in detail how we can make two claims. The first one is that being a recipient of value should be the only criterion for full moral considerability. This follows if we accept that value relevance should determine, directly or indirectly, moral relevance. The second claim is that, given what the main theories of wellbeing imply regarding what entities can be recipients of value, sentience is both a sufficient and a necessary criterion for full moral considerability. The paper argues that this conclusion stands even if we hold views that consider other values different from sentience. (shrink)

It is customary to think that Objective List (“OL), Desire-Satisfaction (“D-S”) and Hedonistic (“HED”) theories of prudential value pretty much cover the waterfront, and that those of the three that are “subjective” are naturalistic (in the sense attacked by Moore, Ross and Ewing), while those that are “objective” must be Platonic, Aristotelian or commit the naturalist fallacy. I here argue for a theory that is both naturalistic (because voluntaristic) and objective but neither Platonic, Aristotelian, nor (I hope) fallacious. In addition, (...) this proposal, called “CHOICE,” is an example of neither an OL, D-S, nor HED theory. It is a theory according to which uncoerced choosings create objective values that we (even everyone) may be wrong about, because valuations are conative rather than epistemic activities. On this view, intrinsic prudential goods necessarily involve likely (pursuant to lawlike regularities) net increases in successful free choosings . (shrink)

In this paper I develop a theological account of intrinsic value drawn from some passages in Robert Merrihew Adams’ book Finite and Infinite Goods. First I explain why Adams’ work on this topic is interesting, situate his theory within the broader literature on intrinsic value, and draw attention to some of its revisionist features. Next I state the theory, raise some problems for it, and refine it in light of those problems. Then I illustrate how the refined theory works by (...) showing that it has the resources to deal with some seemingly formidable objections. (shrink)

I defend a solution to the puzzle of petitionary prayer based on some ideas of Aquinas, Gregory the Great, and contemporary desert theorists. I then address a series of objections. Along the way broader issues about the nature of desert, what is required for an action to have a point, and what is required for a puzzle to have a solution are discussed.

Robert Nozick's experience machine thought experiment is often considered a decisive refutation of hedonism. I argue that the conclusions we draw from Nozick's thought experiment ought to be informed by considerations concerning the operation of our intuitions about value. First, I argue that, in order to show that practical hedonistic reasons are not causing our negative reaction to the experience machine, we must not merely stipulate their irrelevance (since our intuitions are not always responsive to stipulation) but fill in the (...) concrete details that would make them irrelevant. If we do this, we may see our feelings about the experience machine becoming less negative. Second, I argue that, even if our feelings about the experience machine do not perfectly track hedonistic reasons, there are various reasons to doubt the reliability of our anti-hedonistic intuitions. And finally, I argue that, since in the actual world seeing certain things besides pleasure as ends in themselves may best serve hedonistic ends, hedonism may justify our taking these other things to be intrinsically valuable, thus again making the existence of our seemingly anti-hedonistic intuitions far from straightforward evidence for the falsity of hedonism. (shrink)

in recent years, policy makers have shown increasing interest in implementing policies aimed at promoting individual well-being. But how should policy makers choose their well-being policies? a seemingly reasonable first step is to settle on an agreed-upon definition of well-being. yet there currently is significant disagreement on how well-being ought to be characterized, and agreement on the correct view of well-being does not appear to be forthcoming. Nevertheless, i argue in this paper that there are several reasons to think that (...) the domain of well-being in the public policy context is narrower than that of well-being in general, which makes agreement on how to understand well-being in the public policy context more likely. (shrink)

Many philosophers reject the view that well-being over a lifetime is simply an aggregation of well-being at every moment of one's life, and thus they reject theories of well-being like hedonism and concurrentist desire satisfactionism. They raise concerns that such a view misses the importance of the relationships between moments in a person's life or the role narratives play in a person's well-being. In this article, we develop an atomist meta-theory of well-being, according to which the prudential value of a (...) life depends solely on the prudential value of each moment of that life. This is a general account of momentary well-being that can capture different features of well-being that standard atomistic accounts fail to capture, thus allowing for the possibility of an atomism that is compatible with a variety of well-being theories. Contrary to many criticisms leveled against momentary well-being, this well-being atomism captures all of the important features of well-being. (shrink)

The desire-satisfaction theory of welfare says, roughly, that one's life goes well to the extent that one's desires are satisfied. On standard 'actualist' versions of the theory, it doesn't matter what you desire. So long as you are getting what you actually want – whatever it is – things are going well for you. There is widespread agreement that these standard versions are incorrect, because we can desire things that are bad for us -– in other words, because there are (...) 'defective desires'. The aim of this paper is to defend the actualist desire-satisfaction theory against the problem of defective desires. I aim to show how the theory can accommodate the obvious fact that we can desire things that are bad for us. Admittedly, there are kinds of allegedly defective desire the theory cannot accommodate, but these desires, I argue, turn out not to be defective in the relevant way. (shrink)

According to the argument from self-sacrifice, standard, unrestricted desire-based theories of welfare fail because they have the absurd implication that self-sacrifice is conceptually impossible. I attempt to show that, in fact, the simplest imaginable, completely unrestricted desire-based theory of well-being is perfectly compatible with the phenomenon of self-sacrifice – so long as the theory takes the right form. I go on to consider a new argument from self-sacrifice against this simple theory, which, I argue, also fails. I conclude that, contrary (...) to popular opinion, considerations of self-sacrifice do not pose a problem for preferentist theories of welfare. (shrink)

This essay discusses monism and pluralism about two related evaluative notions: welfare, or what makes people better off, and value simpliciter, or what makes the world better. These are stipulatively referred to as 'axiological value'. Axiological value property monists hold that one of these notions is reducible to the other (or else eliminable), while axiological value property pluralists deny this. Substantive monists about axiological value hold that there is just one basic kind of thing that makes our lives or the (...) world better, while substantive pluralists hold that there is more than one such thing. A more radical kind of pluralism holds that each of the plurality of good things is good in its own way, thus raising questions concerning value comparability and compensability. The essay elucidates these theories and discusses important arguments for and against them. (shrink)

Hedonism and the desire-satisfaction theory of welfare are typically seen as archrivals in the contest over identifying what makes one's life go best. It is surprising, then, that the most plausible form of hedonism just is the most plausible form of desire satisfactionism. How can a single theory of welfare be a version of both hedonism and desire satisfactionism? The answer lies in what pleasure is: pleasure is, in my view, the subjective satisfaction of desire. This thesis about pleasure is (...) clarified and defended only after we proceed through the dialectics that get us to the most plausible forms of hedonism and desire satisfactionism. (shrink)