Abstractionists claim that the only bearers of intrinsic value are abstract, necessarily existing states of affairs. I argue that abstractionism cannot succeed. Though we can model concrete goods such as lives, projects, and outcomes with abstract states, conflating models of goods with the goods themselves has surprising and unattractive consequences. I suggest that concrete states of affairs or facts are the only bearers of intrinsic value. I show how this proposal can overcome the concerns lodged against abstractionism and, in the (...) process, reconnect us with the good. (shrink)

Can we understand being valuable for in terms of being valuable? Three different kinds of puzzle cases suggest that the answer is negative. In what follows, I articulate a positive answer to this question, carefully present the three puzzle cases, and then explain how a friend of the positive answer can successfully respond to them. This response requires us to distinguish different kinds of value bearers, rather than different kinds of value, and to hold that among the value bearers are (...) totality states of affairs. The final section of the article discusses the possibility of organic unification without organic unities. (shrink)

I defend the view that there are organic unities mainly by presenting examples of organic unities. I also defend the view against two objections. The first objection appeals to the notion of an evaluatively incomplete state of affairs. The second objection holds that the intrinsic value of a state of affairs can be different in different contexts. I argue that neither objection provides a compelling reason for rejecting these examples.

Is Moore’s principle of organic unities true? Does it matter whether it is? I argue that it is true and important. I defend the principle of organic unites and the view that intrinsic value can be defeated by presenting examples of the defeat of intrinsic value. I next respond to two objections. The first claims the examples fail since the allegedly defeated parts lack actual intrinsic value—they are “evaluatively inadequate”. The second is that the principle of organic unities lacks “theoretical (...) significance” since there is no precise way to measure intrinsic value. Finally, I illustrate the importance of the principle by considering the Indispensability Argument which claims that if some type of good is an indispensable good, then it is the only good, that pluralism must be false. I argue that appealing to the concept of defeat allows the pluralist to consistently hold both that pluralism is true and that some goods are indispensable for a life or a world to be very good. Since the debate between pluralists and monists in axiology is important and since the concept of defeat provides the pluralist with a reasonable way to reply to the Indispensability Argument, the principle of organic unities is important. (shrink)

Hedonism: the view that (i) pleasure is the only thing that is intrinsically good, and (ii) pain is the only thing that is intrinsically bad; furthermore, the view that (iii) a complex thing such as a life, a possible world, or a total consequence of an action is intrinsically good iff it contains more pleasure than pain.