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In the third edition of ‘Practical Ethics’ (2011), Peter Singer reexamines the so-called “replaceability argument,” according to which merely sentient beings, as opposed to persons (self-conscious and with a robust sense of time), are replaceable—it is in principle permissible to kill them provided that they live pleasant lives that they would not have had otherwise and that they be replaced by equally happy beings. On this view, existence is a benefit and death is not a harm. Singer’s challenge is to (...) |
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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 (...) |
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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 (...) |
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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 (...) |
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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 (...) |
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A central claim in abortion ethics is what might be called the Harm Claim – the claim that abortion harms the fetus. In this article, we put forward a simple and straightforward reason to reject the Harm Claim. Rather than invoking controversial assumptions about personal identity, or some nonstandard account of harm, as many other critics of the Harm Claim have done, we suggest that the aborted fetus cannot be harmed for the simple reason that it does not occupy any (...) |
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A central claim in abortion ethics is what might be called the Harm Claim – the claim that abortion harms the fetus. In this article, we put forward a simple and straightforward reason to reject the Harm Claim. Rather than invoking controversial assumptions about personal identity, or some nonstandard account of harm, as many other critics of the Harm Claim have done, we suggest that the aborted fetus cannot be harmed for the simple reason that it does not occupy any (...) |
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