Is the relation ‘is a morally permissible alternative to’ transitive? The answer seems to be a straightforward yes. If Act B is a morally permissible alternative to Act A and Act C is a morally permissible alternative to B then how could C fail to be a morally permissible alternative to A? However, as both Dale Dorsey and Frances Kamm point out, there are cases where this transitivity appears problematic. My aim in this paper is to provide a solution to (...) this problem. I will then investigate Kamm’s justification for rejecting the transitivity of the ‘is a permissible alternative to’ relation. Next, I will look at Dorsey’s solution, which involves a reinterpretation of the intuitions used to generate the problem. I will argue that neither of these solutions are fully satisfying before going on to provide my own solution to the problem and arguing that it avoids these problems. (shrink)

Suppose that each of the following four conditions obtains: 1. You can save either a greater or a lesser number of innocent people from (equally) serious harm. 2. You can do so at trivial cost to yourself. 3. If you act to save, then the harm you prevent is harm that would not have been prevented if you had done nothing. 4. All other things are equal. A skeptic about saving the greater number rejects the common-sensical claim that you have (...) a duty to save the greater number in such circumstances. (shrink)

According to the Internal Aspects View, the value of different outcomesdepends solely on the internal features possessed by each outcome and theinternal relations between them. This paper defends the Internal AspectsView against Larry Temkin’s defence of the Essentially Comparative View,according to which the value of different outcomes depends on what isthe alternative outcome they are compared with. The paper discusses bothperson-affecting arguments and Spectrum Arguments. The paper doesnot defend a person-affecting view over an impersonal one, but it arguesthat although there (...) are intuitive person-affecting principles that entail anEssentially Comparative View, the intuitions that support these principlescan also be acommodated by other principles that are compatible with theInternal Aspects View. The paper also argues that the rejection of transitivityand the Internal Aspects View does not help us to solve the challengespresented by Spectrum Arguments. Despite this, the arguments presentedby Temkin do succeed in showing that, unfortunately, our intuitions arechaotic and inconsistent. The paper argues that this has metaethicalconsequences that will be unwelcome by a moral realist such as Temkin,since they challenge the idea that our intuitions may track a moral realityexisting independently of our preferences. (shrink)

Seemingly every theory of population ethics is confronted with unpalatable implications. While various approaches to the subject have been taken, including non-consequentialist approaches, this area has been dominated by utilitarian thought. The two main approaches to population ethics have been total utilitarianism () and average utilitarianism (). According to TU, we should seek to bring about the state of affairs that maximizes the total amount of happiness. According to AU, we should seek to bring about the state of affairs that (...) maximizes average per capita happiness. Both theories have been afflicted by seemingly strong objections, and as a result, numerous variations and hybrids have been introduced. Despite the widespread disagreement in the field, though, a near consensus has developed in rejecting AU as an absurd view. In this article, however, I will go against the grain and argue that AU is the theory of population ethics that we should endorse. (shrink)

In this paper, I argue that we have obligations not only to perform certain actions, but also to have certain attitudes (such as desires, beliefs, and intentions), and this despite the fact that we rarely, if ever, have direct voluntary control over our attitudes. Moreover, I argue that whatever obligations we have with respect to actions derive from our obligations with respect to attitudes. More specifically, I argue that an agent is obligated to perform an action if and only if (...) it’s the action that she would perform if she were to have the attitudes that she ought to have. This view, which I call attitudism, has three important implications. First, it implies that an adequate practical theory must not be exclusively act-orientated. That is, it must require more of us than just the performance of certain voluntary acts. Second, it implies that an adequate practical theory must be attitude-dependent. That is, it must hold that what we ought to do depends on what attitudes we ought to have. Third, it implies that no adequate practical theory can require us to perform acts that we would not perform even if we were to have the attitudes that we ought to have. I then show how these implications can help us both to address certain puzzling cases of rational choice and to understand why most typical practical theories (utilitarianism, rational egoism, virtue ethics, Rossian deontology, etc.) are mistaken. (shrink)

This paper examines a puzzle about whether truth is a valuable property: Valuable properties, like beauty and moral goodness, come in degrees; but truth does not come in degrees. Hence, the argument concludes, truth is not valuable. This result is puzzling since it seems to conflict with a deep intuition that truth is valuable. It is suggested that a roughly Platonic theory, on which truth is distinguished into two different concepts, gives a satisfying answer to the puzzle. One of these (...) concepts can be had in degrees, which, it is suggested, may be determined by the true proposition's explanatory power. (shrink)

In 'Rethinking the Good', Larry Temkin makes two core claims. First, the goodness of a distribution is sometimes ‘essentially comparative’ – it sometimes depends on which alternative distribution(s) it is compared to. Second, such cases threaten the transitivity of ‘all things considered better than’. I argue that the goodness of a distribution may indeed depend on what other distributions are feasible. But contrary to Temkin, I also argue that transitivity holds even when the goodness of a distribution depends on the (...) feasible set of which it is a member. (shrink)

Over the last fifty years, traditional farming has been replaced by industrial farming. Unlike traditional farming, industrial farming is abhorrently cruel to animals, environmentally destructive, awful for rural America, and wretched for human health. In this essay, I document those facts, explain why the industrial system has become dominant, and argue that we should boycott industrially produced meat. Also, I argue that we should not even kill animals humanely for food, given our uncertainty about which creatures possess a right to (...) life. In practice, then, we should be vegetarians. To underscore the importance of these issues, I use statistics to show that industrial farming has caused more pain and suffering than the Holocaust. (shrink)

Is there some large number of very mild hangnail pains, each experienced by a separate person, which would be worse than two years of excruciating torture, experienced by a single person? Many people have the intuition that the answer to this question is No. However, a host of philosophers have argued that, because we have no intuitive grasp of very large numbers, we should not trust such intuitions. I argue that there is decent intuitive support for the No answer, which (...) does not depend on our intuitively grasping or imagining very large numbers. (shrink)

In Reasons and Persons, Parfit (1984) posed a challenge: provide a satisfying normative account that solves the Non-Identity Problem, avoids the Repugnant and Absurd Conclusions, and solves the Mere-Addition Paradox. In response, some have suggested that we look toward person-affecting views of morality for a solution. But the person-affecting views that have been offered so far have been unable to satisfy Parfit's four requirements, and these views have been subject to a number of independent complaints. This paper describes a person-affecting (...) account which meets Parfit's challenge. The account satisfies Parfit's four requirements, and avoids many of the criticisms that have been raised against person-affecting views. (shrink)

A set of arguments shows that either the Repugnant Conclusion and its variants are true or the better-than relation isn't transitive. Which is it? This is the most important question in population ethics. The answer will point the way to Parfit's elusive Theory X.

I defend the 'Repugnant' Conclusion that for any possible population of happy people, a population containing a sufficient number of people with lives barely worth living would be better. Four lines of argument converge on this conclusion, and the conclusion has a simple, natural theoretical explanation. The opposition to the Repugnant Conclusion rests on a bare appeal to intuition. This intuition is open to charges of being influenced by multiple distorting factors. Several theories of population ethics have been devised to (...) avoid the Repugnant Conclusion, but each generates even more counterintuitive consequences. The intuition opposing the Repugnant Conclusion is thus among the best candidates for an intuition that should be revised. (shrink)

I argue that, given evidence of the factors that tend to distort our intuitions, ethical intuitionists should disown a wide range of common moral intuitions, and that they should typically give preference to abstract, formal intuitions over more substantive ethical intuitions. In place of the common sense morality with which intuitionism has traditionally allied, the suggested approach may lead to a highly revisionary normative ethics.

There are ways that ethical intuitions might be, and the various possibilities have epistemic ramifications. This paper criticizes some extant accounts of what ethical intuitions are and how they justify, and it offers an alternative account. Roughly, an ethical intuition that p is a kind of seeming state constituted by a consideration whether p, attended by positive phenomenological qualities that count as evidence for p, and so a reason to believe that p. They are distinguished from other kinds of seemings, (...) such as those which are content driven (e.g., the sensory experience that a stick in water seems bent) and those which are competence driven (e.g., the intellectual seeming that XYZ is not water, or that one of DeMorgan’s laws is true). One important conclusion is this: when crafting a positive theory of justification ethical intuitionists have fewer resources than intuitionists in other domains, not because of the subject matter of ethical intuitions, but because of the their structure. A second conclusion is that the seemings featured in substantive ethical intuitions deliver relatively weak justification as compared to other seeming states. (shrink)

Intrinsic value has traditionally been thought to lie at the heart of ethics. Philosophers use a number of terms to refer to such value. The intrinsic value of something is said to be the value that that thing has “in itself,” or “for its own sake,” or “as such,” or “in its own right.” Extrinsic value is value that is not intrinsic.

Preferences play a role in well-being that is difficult to escape, but whatever authority one grants to preferences, their malleability seems to cause problems for any theory of well-being that employs them. Most importantly, preferences appear to display a status-quo bias: people come to prefer what they are likely rather than unlikely to get. I try to do two things here. The first is to provide a more precise characterization of the status-quo bias, how it functions, and how it infects (...) commonly accepted theories of well-being. The second is to give an alternative characterization of an agent's preferences that succeeds in avoiding the status-quo bias. (shrink)

Many people are worried about the harmful effects of climate change but nevertheless enjoy some activities that contribute to the emission of greenhouse gas (driving, flying, eating meat, etc.), the main cause of climate change. How should such people make choices between engaging in and refraining from enjoyable greenhouse-gas-emitting activities? In this chapter, we look at the answer provided by decision theory. Some scholars think that the right answer is given by interactive decision theory, or game theory; and moreover think (...) that since private climate decisions are instances of the prisoner’s dilemma, one rationally should engage in these activities provided that one enjoys them. Others think that the right answer is given by expected utility theory, the best-known version of individual decision theory under risk and uncertainty. In this chapter, we review these different answers, with a special focus on the latter answer and the debate it has generated. (shrink)

Multidimensional concepts are everywhere, and they are important. Examples include moral value, welfare, scientific confirmation, democracy, and biodiversity. How, if at all, can we aggregate the underlying dimensions of a multidimensional concept F to yield verdicts about which things are Fer than which overall? Social choice theory can be used to model and investigate this aggregation problem. Here, we focus on a particularly thorny problem made salient by this social choice-theoretic framework: the underlying dimensions of a given concept might be (...) measurable on different types of scales—e.g., some ordinal and some cardinal. An underappreciated impossibility theorem due to Anna Khmelnitskaya shows that seemingly plausible constraints on aggregation across scale types are inconsistent. This impossibility threatens to render the notion of overall Fness incoherent. We attempt to defuse this threat, arguing that the impossibility depends on an overly restrictive conception of measurement and of how measurement constrains aggregation. Adopting a more flexible—and, we think, more perspicuous—conception of measurement opens an array of possibilities for aggregation across disparate scale types. (shrink)

How should we weigh suffering against happiness? This paper highlights the existence of an argument from intuitively plausible axiological principles to the striking conclusion that in comparing different populations, there exists some depth of suffering that cannot be compensated for by any measure of well-being. In addition to a number of structural principles, the argument relies on two key premises. The first is the contrary of the so-called Reverse Repugnant Conclusion. The second is a principle according to which the addition (...) of any population of lives with positive welfare levels makes the outcome worse if accompanied by sufficiently many lives that are not worth living. I consider whether we should accept the conclusion of the argument and what we may end up committed to if we do not, illustrating the implications of the conclusions for the question of whether suffering in aggregate outweighs happiness among human and non-human animals, now and in future. GPI Working Paper No . 4-2022 . (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)

Multidimensional adjectives are ubiquitous in natural language. An adjective F is multidimensional just in case whether F applies to an object or pair of objects depends on how those objects stand with respect to multiple underlying dimensions of F-ness. Developing a semantics for multidimensional adjectives requires us to address the problem of dimensional aggregation: how do the application conditions of an adjective F in its positive and comparative forms depend on its underlying dimensions? Here we develop a semantics for multidimensional (...) adjectives that incorporates aggregation functions. We then explore an analogy between dimensional aggregation and preference aggregation, bringing results from social choice theory to bear on the number and kind of aggregation functions that are admissible in a context. These results suggest that, for any given adjective, there will often be multiple aggregation functions admissible, meaning that multidimensional comparatives are often vague. (shrink)

The much-discussed ‘Argument from Small Improvement’ has been advanced both as a reason to reject (tripartite) Completeness, one of the standard axioms of decision theory, and to accept the possibility of rationally incomparable choices. But this form of argument cannot be an effective basis for either of these conclusions, unless one already has some prior, independent reason to prefer Transitivity to Completeness as a constraint on rational preferences (or rational values). In particular, I show how a reverse argument from small (...) improvement can be constructed, starting from the assumption of tripartite Completeness, to the conclusion that Transitivity fails. I conclude that this form of argument as it has been standardly presented in the literature is a kind of ‘red herring’. We can only make progress here by evaluating the reasons independent of either such argument to prefer one or other of Transitivity or Completeness. (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)

Many real-world agents recognise that they impose harms by choosing to emit carbon, e.g., by flying. Yet many do so anyway, and then attempt to make things right by offsetting those harms. Such offsetters typically believe that, by offsetting, they change the deontic status of their behaviour, making an otherwise impermissible action permissible. Do they succeed in practice? Some philosophers have argued that they do, since their offsets appear to reverse the adverse effects of their emissions. But we show that (...) they do not. In practice, standard carbon offsetting does not reverse the harms of the original action, nor does it even benefit the same group as was harmed. Standard moral theories hence deny that such offsetting succeeds. Indeed, we show that any moral theory that allows offsetting in this setting faces a dilemma between allowing any wrong to be offset, no matter how grievous, and recognising an implausibly sharp discontinuity between offsettable actions and non-offsettable actions. The most plausible response is to accept that carbon offsetting fails to right our climate wrongs. (shrink)

Value pluralists believe in multiple dimensions of value. What does betterness along a dimension have to do with being better overall? Any systematic answer begins with the Strong Pareto principle: one thing is overall better than another if it is better along one dimension and at least as good along all others. We defend Strong Pareto from recent counterexamples and use our discussion to develop a novel view of dimensions of value, one which puts Strong Pareto on firmer footing. We (...) conclude by defending Dimensionalism, the hypothesis that overall value relations are determined solely by how things compare along value dimensions. These are first steps towards a more systematic value pluralism. (shrink)

Why should ‘better than’ be transitive? The leading answer in ethics is that values do not change with context. But this cannot be the entire source of transitivity, I argue, since transitivity can fail even if values never change, so long as they are complex, with multiple dimensions combined non-additively. I conclude by exploring a new hypothesis: that all alleged cases of nontransitive betterness, such as Parfit’s Repugnant Conclusion, can and should be modelled as the result of complexity, not context-relativity.

ABSTRACT I consider paradoxical spectrum arguments involving transitive relations like ‘better than’. I argue that, despite being formally different from sorites arguments, at least some spectrum arguments arise from vagueness, and that vagueness might often be the most natural diagnosis.

According to a widely held view, rationality demands that the preferences of a person be transitive. The transitivity assumption is an axiom in standard theories of rational choice. It is also prima facie very plausible. I argue here that transitivity is not a necessary condition of rationality; it is a constraint only in some cases. The argument presented here is based on the non-linearity of differential utility functions. This paper has four parts. First, I present an argument against the transitivity (...) assumption (I, II). Second, I discuss some objections; this will also bring out some features of the view defended here, like the essentially comparative nature of choice (III). Then, I discuss certain proposals that promise to avoid my conclusion (IV). Finally, I go into some implications concerning the nature of rational decision making (V). To accept some intransitivities as rational does not make our life easier; it can even lead to hard choices. However, it does not lead to skepticism about rational choice. (shrink)

In a discussion of Parfit's Drops of Water case, Zach Barnett has recently proposed a novel argument against “No Small Improvement”; that is, the claim that a single drop of water cannot affect the magnitude of a thirsty person's suffering. We first show that Barnett's argument can be significantly strengthened, and also that the fundamental idea behind it yields a straightforward argument for the transitivity of equal suffering. We then suggest that defenders of No Small Improvement could reject a Pareto (...) principle that is presupposed in Barnett's argument and our developments of it. However, this does not save No Small Improvement, since there is a convincing argument against this claim that does not presuppose the Pareto principle. (shrink)

We defend three controversial claims about preference, credence, and choice. First, all agents (not just rational ones) have complete preferences. Second, all agents (again, not just rational ones) have real-valued credences in every proposition in which they are confident to any degree. Third, there is almost always some unique thing we ought to do, want, or believe.

Some find it plausible that a sufficiently long duration of torture is worse than any duration of mild headaches. Similarly, it has been claimed that a million humans living great lives is better than any number of worm-like creatures feeling a few seconds of pleasure each. Some have related bad things to good things along the same lines. For example, one may hold that a future in which a sufficient number of beings experience a lifetime of torture is bad, regardless (...) of what else that future contains, while minor bad things, such as slight unpleasantness, can always be counterbalanced by enough good things. Among the most common objections to such ideas are sequence arguments. But sequence arguments are usually formulated in classical logic. One might therefore wonder if they work if we instead adopt many-valued logic. I show that, in a common many-valued logical framework, the answer depends on which versions of transitivity are used as premises. We get valid sequence arguments if we grant any of several strong forms of transitivity of 'is at least as bad as' and a notion of completeness. Other, weaker forms of transitivity lead to invalid sequence arguments. The plausibility of the premises is largely set aside here, but I tentatively note that almost all of the forms of transitivity that lead to valid sequence arguments seem intuitively problematic. Still, a few moderately strong forms of transitivity that might be acceptable lead to valid sequence arguments, although weaker statements of the initial value claims avoid these arguments at least to some extent. (shrink)

According to the mixed lexicographic/additive account of ‘better than’ and similar aggregative value comparatives like ‘healthier than’, values are multidimensional and different aspects of a value are aggregated into an overall assessment in a lexicographic way, based on an ordering of value aspects. It is argued that this theory can account for an acceptable definition of Chang’s notion of parity and that it also offers a solution to Temkin’s and Rachels’s Spectrum Cases without giving up the transitivity of overall betterness. (...) Formal details and proofs are provided in an “Appendix”. (shrink)

At first sight, if A is all-things-considered better than B and B is all-things-considered better than C, the judgment that A is all-things-considered better than C seems to follow. This should be a straight-forward consequence of the transitivity of the \all-things-considered better than" relation. However, if we deny that transitivity is a logical axiom of those relations involving comparatives, then it might turn out that betterness is not transitive. Following Temkin's terminology, a relation R will be de ned as nontransitive (...) i either it is intransitive (i.e. aRb and bRc yet :(aRc)) or if transitivity cannot be applied, for there is no single relation R that holds between all the alternatives. More spefici cally, this could happen in a case where the obtaining of the better-than relation depends on different factors according to the nature of the relata. As a result, there are two main strategies available to question the axiom of transitivity: the rst is by providing an effective counterexample displaying cRa as well as (aRb ^ bRc), hence yielding a cycle. The second, more general way, is to show that all-things-considered betterness is a relation that conceptually involves comparison-dependent betterness relations, so that it is likely that transitivity fails to apply across different alternatives. The aim of this paper is to investigate part of the recent attack on the transitivity of better than, to conclude that there seems to be no cogent reason why this would not be a transitive relation. (shrink)

Supererogatory acts are those that lie “beyond the call of duty.” There are two standard ways to define this idea more precisely. Although the definitions are often seen as equivalent, I argue that they can diverge when options are infinite, or when there are cycles of better options; moreover, each definition is acceptable in only one case. I consider two ways out of this dilemma.

Ethics in the tradition of Derek Parfit’s Reasons and Persons is riddled with sorites-like arguments, which lead us by what seem innocent steps to seemingly false conclusions. Take, for example, spectrum arguments for the Repugnant Conclusion that appeal to slight differences in quality of life. Several authors have taken the view that, since spectrum arguments are structurally analogous to sorites arguments, the correct response to spectrum arguments is structurally analogous to the correct response to sorites arguments. This sorites analogy is (...) here argued against. There are potential structural disanalogies between spectrum arguments and sorites arguments. But even if these arguments are relevantly structurally analogous, they differ in their content in ways that show the sorites analogy to be implausible. Two content-based disanalogies are here explored—one is inspired by Parfit’s work on reductionism, and the other involves hypersensitivity. The chapter concludes with a methodological lesson. (shrink)

We argue that all comparative expressions in natural language obey a principle that we call Comparability: if x and y are at least as F as themselves, then either x is at least as F as y or y is at least as F as x. This principle has been widely rejected among philosophers, especially by ethicists, and its falsity has been claimed to have important normative implications. We argue that Comparability is needed to explain the goodness of several patterns (...) of inference that seem manifestly valid, that the purported failures of Comparability would have absurd consequences, and that the influential arguments against Comparability are less compelling than they may have initially seemed. (shrink)

The topic of this thesis is axiological uncertainty – the question of how you should evaluate your options if you are uncertain about which axiology is true. As an answer, I defend Expected Value Maximisation (EVM), the view that one option is better than another if and only if it has the greater expected value across axiologies. More precisely, I explore the axiomatic foundations of this view. I employ results from state-dependent utility theory, extend them in various ways and interpret (...) them accordingly, and thus provide axiomatisations of EVM as a theory of axiological uncertainty. (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)

Totalism is the view that one distribution of well-being is better than another just in case the one contains a greater sum of well-being than the other. Many philosophers, following Parfit, reject totalism on the grounds that it entails the repugnant conclusion: that, for any number of excellent lives, there is some number of lives that are barely worth living whose existence would be better. This paper develops a theory of welfare aggregation—the lexical-threshold view—that allows totalism to avoid the repugnant (...) conclusion, as well as its analogues involving suffering populations and the lengths of individual lives. The theory is grounded in some independently plausible views about the structure of well-being, identifies a new source of incommensurability in population ethics, and avoids some of the implausibly extreme consequences of other lexical views, without violating the intuitive separability of lives. (shrink)

If A is better than B and B is better than C, then A is better than C, right? Larry Temkin and Stuart Rachels say: No! Betterness is nontransitive, they claim. In this paper, I discuss the central type of argument advanced by Temkin and Rachels for this radical idea, and argue that, given this view very likely has sceptical implications for practical reason, we would do well to identify alternative responses. I propose one such response, which employs the idea (...) that rational agents might regard some options as incommensurate in value, and will reasonably employ a heuristic of status quo maintenance to avoid suboptimal choices from incommensurate goods. (shrink)

This paper argues that decision problems and money-pump arguments should not be a deciding factor against accepting non-transitive better than relations. If the reasons to accept normative standpoints that entail a non-transitive better than relation are compelling enough, we ought to revise our decision method rather than the normative standpoints. The paper introduces the most common argument in favor of non-transitive better than relations. It then illustrates that there are different ways to reconceptualize rational choice so that rational choice is (...) possible also when the relevant better than relation is non-transitive. (shrink)

Comparative judgments abound in sports. Fans and pundits bandy about which of two players or teams is bigger, faster, stronger, more talented, less injury prone, more reliable, safer to bet on, riskier to trade for, and so on. Arguably, of most interest are judgments of a coarser type: which of two players or teams is, all-things-considered, just plain better? Conventionally, it is accepted that such comparisons can be appropriately captured and expressed by sports rankings. Rankings play an important role in (...) sports arguably because of the conventional acceptance that rankings capture and express all-things-considered relations between the ranked teams or players. Standard ranking practices rely on a number of widely held assumptions. I discuss three of the most important and argue that at least one of them must be false. If this is right, the strong and growing commitment to using rankings to determine participation in tournaments and the awarding of championships is mistaken. At the least, given the conventional wisdom about rankings, my argument provides good reasons to be skeptical that any particular ranking ‘gets it right’. At the limit, it suggests that our most basic assumptions about all-things-considered athletic quality are wrong. (shrink)

Larry Temkin famously argues that what he calls spectrum arguments yield strong reason to reject Transitivity, according to which the ‘all-things-considered better than’ relation is transitive. Spectrum arguments do reveal that the conjunctions of independently plausible claims are inconsistent with Transitivity. But I argue that there is very strong independent reason to reject such conjunctions of claims, and thus that the fact that they are inconsistent with Transitivity does not yield strong reason to reject Transitivity.

Discussions about the possible consequences of creating superintelligence have included the possibility of existential risk, often understood mainly as the risk of human extinction. We argue that suffering risks (s-risks) , where an adverse outcome would bring about severe suffering on an astronomical scale, are risks of a comparable severity and probability as risks of extinction. Preventing them is the common interest of many different value systems. Furthermore, we argue that in the same way as superintelligent AI both contributes to (...) existential risk but can also help prevent it, superintelligent AI can both be a suffering risk or help avoid it. Some types of work aimed at making superintelligent AI safe will also help prevent suffering risks, and there may also be a class of safeguards for AI that helps specifically against s-risks. (shrink)

I present a new argument for the repugnant conclusion. The core of the argument is a risky, intrapersonal analogue of the mere addition paradox. The argument is important for three reasons. First, some solutions to Parfit’s original puzzle do not obviously generalize to the intrapersonal puzzle in a plausible way. Second, it raises independently important questions about how to make decisions under uncertainty for the sake of people whose existence might depend on what we do. And, third, it suggests various (...) difficulties for leading views about the value of a person’s life compared to her nonexistence. (shrink)

Even philosophers of religion working on the problem of non-human animal suffering have ignored the suffering of creatures like insects. Sensible as this seems, it’s mistaken. I am not sure whether creatures like these can suffer, but it is plausible, on both commonsensical and scientific and philosophical grounds, that many of them can. If they do, their suffering makes the problem of evil much worse: their vast numbers mean the amount of evil in the world will almost certainly be increased (...) by many, many orders of magnitude, the fact that disproportionately many of them live lives which are nasty, brutish, and short means that the proportion of good to evil in the world will be drastically worsened, and their relative lack of cognitive sophistication means that many theodicies, including many specifically designed to address animal suffering, would apply to their suffering only with much greater difficulty, if at all. Philosophers of religion should therefore more seriously investigate whether these beings can suffer and what, if anything, could justify God in allowing as much. (shrink)

An important objection to preference-satisfaction theories of well-being is that these theories cannot make sense of interpersonal comparisons of well-being. A tradition dating back to Harsanyi () attempts to respond to this objection by appeal to so-called extended preferences: very roughly, preferences over situations whose description includes agents’ preferences. This paper examines the prospects for defending the preference-satisfaction theory via this extended preferences program. We argue that making conceptual sense of extended preferences is less problematic than others have supposed, but (...) that even so extended preferences do not provide a promising way for the preference satisfaction theorist to make interpersonal well-being comparisons. Our main objection takes the form of a trilemma: depending on how the theory based on extended preferences is developed, either the result will be inconsistent with ordinary preference-satisfaction theory, or it will fail to recover sufficiently rich interpersonal well-being comparisons, or it will take on a number of other arguably odd and undesirable commitments. (shrink)

When people must either save a greater number of people from a smaller harm or a smaller number from a greater harm, do their choices reflect a reasonable moral outlook? We pursue this question with the help of an experiment. In our experiment, two-fifths of subjects employ a similarity heuristic. When alternatives appear dissimilar in terms of the number saved but similar in terms of the magnitude of harm prevented, this heuristic mandates saving the greater number. In our experiment, this (...) leads to choices that are inconsistent with all standard theories of justice. We argue that this demonstrates the untrustworthiness of distributive judgments in cases that elicit similarity-based choice. (shrink)