This paper proposes a sufficientarian theory with an interval of sufficiency levels. I assume that there are upper and lower bounds of sufficiency and that all well-being levels in between can be considered sufficiency levels. This interval reflects the vagueness of the concept of sufficiency. According to the proposed principle, a distribution is morally better than another if and only if, for each threshold within the interval, the headcount of those below the threshold under the former distribution is smaller than (...) that under the latter distribution. This necessarily leads to incommensurability in moral relations. I argue that such incommensurability makes sufficientarian principles invulnerable to some fundamental objections. (shrink)

Limitarianism holds that there is an upper limit to how many resources, such as wealth and income, people can permissibly have. In this article, I examine the conceptual structure of limitarianism. I focus on the upper limit and the idea that resources above the limit are ‘excess resources’. I distinguish two possible limitarian views about such resources: (i) that excess resources have zero moral value for the holder; and (ii) that excess resources do have moral value for the holder but (...) that their claim to such resources is outweighed by other normative concerns. Moreover, I argue that, depending on the values limitarianism seeks to promote, limitarians should care about the number of people with excess resources or the total amount of excess resources (or both), that they can adopt redistributive measures and/or predistributive measures, and that some versions of limitarianism should take into account the distribution of risk among those above the riches line. (shrink)

Carl Knight argues that lexical sufficientarianism, which holds that sufficientarian concerns should have lexical priority over other distributive goals, is ‘excessive’ in many distinct ways and that sufficientarians should either defend weighted sufficientarianism or become prioritarians. In this article, I distinguish three types of weighted sufficientarianism and propose a weighted sufficientarian view that meets the excessiveness objection and is preferable to both Knight’s proposal and prioritarianism. More specifically, I defend a multi-threshold view which gives weighted priority to benefits directly above (...) and below its thresholds, but gives benefits below the lowest threshold lexical priority over benefits above the highest threshold. (shrink)

Despite the prominence of thresholds in theories of distributive justice, there is no general account of what sort of role is played by the idea of a threshold within such theories. This has allowed an ongoing lack of clarity and misunderstanding around views that employ thresholds. In this article, I develop an account of the concept of thresholds in distributive justice. I argue that this concept contains three elements, which threshold views deploy when ranking possible distributions. These elements are (i) (...) the level of the threshold, (ii) what constitutes the value of the threshold, and (iii) how benefits above and below the threshold must be allocated. I highlight three contributions that this particular account of thresholds makes: it clarifies the nature of the shift that occurs at the threshold; it resolves a common misunderstanding about headcount principles; and it shows how the arbitrariness objection can be met. (shrink)

In this article, I propose a novel characterization of sufficientarianism. I argue that sufficientarianism combines three claims: a priority claim that we have non-instrumental reasons to prioritize benefits in certain ranges over benefits in other ranges; a continuum claim that at least two of those ranges are on one continuum; and a deficiency claim that the lower a range on a continuum, the more priority benefits in that range have. This characterization of sufficientarianism sheds new light on two long-standing philosophical (...) debates, namely about the distinctiveness of sufficientarianism as a distributive principle and about the common objections to sufficientarianism. (shrink)

Journal of Political Philosophy, Volume 30, Issue 2, Page 249-270, June 2022.

This paper argues in defence of sufficientarianism that there is a general flaw in the most common critiques against it. The paper lays out sufficientarianism and presents the problems of indifference, of outweighing priority, and of discontinuity. Behind these problems is a more general objection to the abruptness of the sufficiency threshold relying upon an assumption regarding arithmeticism about value. The paper argues that sufficientarians need not accept arithmeticism about value and that the commonly held critiques of sufficientarianism are in (...) fact instances of the numbers fallacy pertaining to the construction of numerical counterexamples that gain intuitive traction from ‘empty numbers’ – numbers without meaningful content in reference to the view under investigation. The paper concludes that we should remain sceptical about such use of numerical counterexamples, and while this does not by itself prove sufficientarianism correct, it is an important and novel contribution to its justification. (shrink)

The standard version of sufficientarianism maintains that providing people with enough, or as close to enough as is possible, is lexically prior to other distributive goals. This article argues that this is excessive – more than distributive justice allows – in four distinct ways. These concern the magnitude of advantage, the number of beneficiaries, responsibility and desert, and above-threshold distribution. Sufficientarians can respond by accepting that providing enough unconditionally is more than distributive justice allows, instead balancing sufficiency against other considerations.

Journal of Political Philosophy, Volume 30, Issue 2, Page 230-248, June 2022.

A common objection to sufficientarianism is that it allows large inequalities above the threshold. A sharpened form of this objection highlights that this indifference also encompasses large inequalities in the distribution of burdens. Consider the burdens that follow from climate change. A theory that does not rule out placing these burdens on the worst off (of the sufficiently well off) will appear implausible to many. This paper assesses ways of addressing this objection and defends a revised conception of sufficientarianism that (...) can demand fair distribution of burdens (and benefits) above the sufficiency threshold, without giving up core sufficientarian theoretical commitments. (shrink)

What, if anything, do we owe others as a basic minimum? Sufficiency theorists claim that we must provide everyone with enough – but, to date, few well-worked-out accounts of the sufficiency threshold exist, so it is difficult to evaluate this proposition. Previous theories do not provide plausible, independent accounts of resources, capabilities, or welfare that might play the requisite role. Moreover, I believe existing accounts do not provide nearly enough guidance for policymakers. So, this article sketches a mechanism for arriving (...) at an account of the minimally good life that can help locate the sufficiency threshold. (shrink)

This paper outlines a conceptual framework for a sufficiency economy, defining sufficiency as the space between a generalizable notion of human wellbeing and ungeneralisable excess. It assumes an objective and universal concept of human needs to define a ‘floor’ and the concept of planetary boundaries to define a ‘ceiling’. This is set up as an alternative to the dominant preference satisfaction theory of value. It begins with a brief survey of the potential contributions of sufficientarianism and limitarianism to this endeavor (...) before outlining a theory of objective, universal human need. This recognizes the contextual variable nature of need satisfiers and the distinct methodology required to adjudicate necessities. It then turns to the planetary boundaries literature and utilizes a sequence of causal and normative reasoning to derive an operational ceiling and the concept of ungeneralisable luxuries. The final section addresses how the concepts of floors and ceilings might be operationalized via forms of dialogic democracy but noting the absence of any such institutions at the global level. Its policy conclusion is that a safe climate cannot be achieved through supply-side mitigation alone, and that fair demand-side mitigation necessarily requires a clear distinction between necessities and unnecessary luxuries, between which (hopefully) lies a space of sufficiency. (shrink)

Sufficientarians face a problem of arbitrariness: why place a sufficiency threshold at any particular point? One response is to seek universal goods to justify a threshold. However, this faces difficulties (despite sincere efforts) by either being too low, or failing to accommodate individuals with significant cognitive disabilities. Some sufficientarians have appealed to individuals’ subjective evaluations of their lives. I build on this idea, considering another individualized threshold: ‘tolerability’. I respond to some traditional challenges to individualistic approaches to justice: ‘expensive’ tastes, (...) and adaptive preferences. Finally, I end by offering some suggestions about how this relates to policymaking. (shrink)

Hun Chung argues for a theory of distributive justice – ‘prospect utilitarianism’ – that overcomes two central problems purportedly faced by sufficientarianism: giving implausible answers in ‘lifeboat cases’, where we can save the lives of some but not all of a group, and failing to respect the axiom of continuity. Chung claims that prospect utilitarianism overcomes these problems, and receives empirical support from work in economics on prospect theory. This article responds to Chung's criticisms of sufficientarianism, showing that they are (...) misplaced. It then shows that prospect utilitarianism faces independent problems, since it too requires a threshold, which Chung bases on the idea of ‘adequate functioning’. The article shows that there are problems with this as a threshold, and that it is not empirically supported by prospect theory. (shrink)

According to the sufficiency principle, distributive justice requires that everyone have some sufficient level of resources or well-being, but inequalities above this threshold have no moral significance. This paper defends a version of the sufficiency principle as the appropriate response to moral uncertainty about distributive justice. Assuming that the appropriate response to moral uncertainty is to maximize expected choiceworthiness, and given a reasonable distribution of credence in some familiar views about distributive justice, a version of the sufficiency principle strikes the (...) optimal balance between the competing moral risks posed by implementing these views. In particular, it avoids the moral risk posed by views like Nozick’s libertarianism, which forbid redistributive taxation even for the sake of helping to provide for people’s basic needs: failing to do the latter, if it turns out that justice does require it, would be very morally wrong. This “uncertainty argument” has the advantage of minimizing reliance on controversial intuitions about distributive justice, helps to specifying a non-arbitrary threshold for sufficiency, and shows that the substantive moral implications of moral uncertainty are not limited to high-stakes applied ethics issues such as abortion and vegetarianism but instead extend to an issue at the heart of political philosophy. (shrink)

Relational egalitarianism is a theory of justice according to which people must relate as equals. In this article, we develop relational sufficientarianism – a view of justice according to which people must relate as sufficients. We distinguish between three versions of this ideal, one that is incompatible with relational egalitarianism and two that are not. Building on this, we argue that relational theorists have good reason to support a pluralist view that is both egalitarian and sufficientarian.

Despite the prominence of thresholds and limits in theories of distributive justice, there is no general account of their role within such theories. This has allowed an ongoing lack of clarity and misunderstanding around threshold views in distributive justice. In this thesis, I develop an account of the conceptual structure of such views. Such an account helps understand and characterize threshold views, can subsume what may seem to be different debates about such views under one conceptual header, and can be (...) used to further examine and develop patterns of justice that draw on thresholds. In light of this account, I propose a novel characterization of sufficientarianism which sheds new light on the distinctiveness of sufficientarianism as a distributive principle and on the common objections to sufficientarianism. Moreover, I examine and defend limitarianism, which is the view that people should not have more than a certain amount of wealth. In particular, I argue in favour of limitarianism as a midlevel principle for guiding institutional design and individual actions and, furthermore, as a specification of what a just allocation of wealth requires under epistemic constraints. (shrink)