The past is deeply important to many of us. But our concern about history can seem puzzling and needs justification. After all, the past cannot be changed: we can help the living needy, but the tears we shed for the long dead victims of past tragedies help no one. Attempts to justify our concern about history typically take one of two opposing forms. It is assumed either that such concern must be justified in instrumental or otherwise self-centered and present-centered terms (...) or that our interest in history must be utterly disinterested and pursued for its own sake. But neither approach can fully explain, or justify, our concern about the past. I propose a third approach, on which the past matters because it contains much that is of value—all those past people and the things they did or had endured—and this value calls for our fitting response. In short: the significance of the past is past significance. (shrink)

Philosophy and Phenomenological Research, Volume 104, Issue 3, Page 676-695, May 2022.

The non-identity problem is usually considered in the forward-looking direction but a version of it also applies to the past, due to the fact that even minor historical changes would have affected the whole subsequent sequence of births, dramatically changing who comes to exist next. This simple point is routinely overlooked by familiar attitudes and evaluative judgments about the past, even those of sophisticated historians. I shall argue, however, that it means that when we feel sadness about some historical tragedy, (...) or think of one possible course of history as better than another, these judgments and attitudes can be understood in terms of two opposing perspectives on the past: an impersonal standpoint concerned only with how much value each course of history contains, and a person-centred standpoint concerned with harms and benefits to the people who had actually existed. In this paper, I will set out these radically different visions of what matters in history and point out some of their surprising implications. (shrink)

In a recent article [AJP, 2013], Saul Smilansky argues that our own existence is regrettable and that we should prefer not to have existed at all. I show why Smilansky's argument is fallacious, if we understand terms like ‘regrettable’ and ‘prefer’ in a straightforward non-deviant way.

History is, indeed, little more than the register of the crimes, follies, and misfortunes of mankind.Edward Gibbon,The Decline and Fall of the Roman EmpireI argue that there are duties that can be called ‘Moral duties due to history’ or, in short, ‘Duties to History’ (DTH). My claim is not the familiar thought that we need to learn from history on how to live better in the present and going forward, but that history itself creates moral duties. In addition to those (...) obligations we currently recognise in response to the present and the future, there also exist special obligations in response to the past. If convincing, this means that our lives ought to be guided, in part, not only by our obligations to the living but by our DTH. This is a surprising result, with significant and sometimes perplexing implications. My focus is on the obligations of individuals in the light of history rather than on collective duties.I argue that there are duties that can be called ‘Moral duties due to history’ or, in short, ‘Duties to History’ (DTH). My claim is not the familiar thought that we need to learn from history on how to live better in the present and going forward, but that history itself creates moral duties. In addition to those obligations we currently recognise in response to the present and the future, there also exist special obligations in response to the past; such as obligations to good people in the past, but going beyond them. If convincing, this means that our lives ought to be guided, in part, not only by our obligations to the living but by our DTH. This is a surprising result, with significant and sometimes perplexing implications. My focus is on the obligations of individuals in the light of history rather than on collective duties. (shrink)

I argue that, given certain prominent views of personal identity and prudence, the nonidentity problem, or a very similar problem, can arise postconception. I clarify and defend this claim by considering the implications of these views for prenatal injury.