A possible world semantics for preference is developed. The remainder operator () is used to give precision to the notion that two states of the world are as similar as possible, given a specified difference between them. A general structure is introduced for preference relations between states of affairs, and three types of such preference relations are defined. It is argued that one of them, actual preference, corresponds closely to the concept of preference in informal discourse. Its logical properties are (...) studied and shown to be plausible. (shrink)

A standard approach to neutral value suggests that it can be understood in comparative terms by reference to value relations. I develop some objections to the standard approach based on assumptions about value facts being closely connected to fittingness facts. I then suggest that these objections give us reasons to amend the standard approach with a noncomparative understanding. The claim is that if an item has neutral value, then it is a fitting target of indifference, where this is understood not (...) as an absence of attitudes but a discrete type of reaction or evaluation. By leaning on some general insights from philosophical psychology about the evaluative role of indifference, I then attempt to give some hints as to how we might understand its nature. (shrink)

It is natural to assume that every value bearer must be good, bad, or neutral. This paper argues that this assumption is false if value incomparability is possible. More precisely, if value incommensurability is possible, then there is a fourth category of absolute value, in addition to the good, the bad, and the neutral.

Is an outcome where many people are saved and one person dies better than an outcome where the one is saved and the many die? According to the standard utilitarian justification, the former is better because it has a greater sum total of well-being. This justification involves a controversial form of moral aggregation, because it is based on a comparison between aggregates of different people's well-being. Still, an alternative justification—the Argument for Best Outcomes—does not involve moral aggregation. I extend the (...) Argument for Best Outcomes to show that any utilitarian evaluation can be justified without moral aggregation. (shrink)

In this paper, I argue against defining either of ‘good’ and ‘better’ in terms of the other. According to definitions of ‘good’ in terms of ‘better’, something is good if and only if it is better than some indifference point. Against this approach, I argue that the indifference point cannot be defined in terms of ‘better’ without ruling out some reasonable axiologies. Against defining ‘better’ in terms of ‘good’, I argue that this approach either cannot allow for the incorruptibility of (...) intrinsic goodness or it breaks down in cases where both of the relata of ‘better’ are bad. (shrink)

The main point of this paper has been to show that the concept of evaluative incompleteness deserves consideration. In addition, I have suggested that it is plausible to accept that certain states of affairs in fact are evaluatively incomplete. But I have not sought to prove that this is so; indeed, I do not know how such proof might be given. Just which states of affairs, if any, are evaluatively incomplete is an extremely vexed question, and it is not one (...) to which I have attempted to supply any systematic answer. My aim has been merely to point out that it is arguable that certain states of affairs are evaluatively incomplete — a fact that ought not to be overlooked due to an unquestioning acceptance of (II) and a fact which, certainly, ought not to be ruled out by fiat due to an adherence to definitions and assumptions which imply that (II) is false. (shrink)