We are often faced with choices that involve the weighing of people's lives against each other, or the weighing of lives against other good things. These are choices both for individuals and for societies. A person who is terminally ill may have to choose between palliative care and more aggressive treatment, which will give her a longer life but at some cost in suffering. We have to choose between the convenience to ourselves of road and air travel, and the lives (...) of the future people who will be killed by the global warming we cause, through violent weather, tropical disease, and heat waves. We also make choices that affect how many lives there will be in the future: as individuals we choose how many children to have, and societies choose tax policies that influence people's choices about having children. These are all problems of weighing lives. How should we weigh lives? Weighing Lives develops a theoretical basis for answering this practical question. It extends the work and methods of Broome's earlier book Weighing Goods to cover the questions of life and death. Difficult problems come up in the process. In particular, Weighing Lives tackles the well-recognized, awkward problems of the ethics of population. It carefully examines the common intuition that adding people to the population is ethically neutral - neither a good nor a bad thing - but eventually concludes this intuition cannot be fitted into a coherent theory of value. In the course of its argument, Weighing Lives examines many of the issues of contemporary moral theory: the nature of consequentialism and teleology; the transitivity, continuity, and vagueness of betterness; the quantitative conception of wellbeing; the notion of a life worth living; the badness of death; and others. This is a work of philosophy, but one of its distinctive features is that it adopts some of the precise methods of economic theory (without introducing complex mathematics). Not only philosophers, but also economists and political theorists concerned with the practical question of valuing life, should find the book's conclusions highly significant to their work. (shrink)

The Asymmetry consists of two claims. (A) That a possible person's life would be abjectly miserable –less than worth living – counts against bringing that person into existence. But (B) that a distinct possible person's life would be worth living or even well worth living does not count in favour of bringing that person into existence. In recent years, the view that the two halves of the Asymmetry are jointly untenable has become increasingly entrenched. If we say all persons matter (...) morally whether they exist or not and on that basis try to explain the first half of the Asymmetry, we lose the second half of the Asymmetry. If we say that some persons do not matter morally and some do and on that basis try to explain the second half of the Asymmetry, we lose the first half of the Asymmetry – or else find ourselves with a principle that is either inconsistent or otherwise deeply troubled in some way that has nothing to do with the content of the Asymmetry itself. In this article, I propose an alternative approach to the Asymmetry which I will call Variabilism. By understanding each and every person, whether existing or not, to matter morally but variably– such that the moral significance of any loss incurred by any person is considered to depend, not on who incurs that loss and whether that person matters morally, but rather on where that loss is incurred in relation to the person who incurs it – we can both nicely ground the two halves of the Asymmetry and avoid the conceptual difficulties that have plagued competing approaches. (shrink)

In this article I discuss the question of whether a person’s existence can be better (or worse) for him than his non-existence. Recently, Nils Holtug and Melinda A. Roberts have defended an affirmative answer. These defenses, I shall argue, do not succeed. In different ways, Holtug and Roberts have got the metaphysics and axiology wrong. However, I also argue that a person’s existence can after all be better (or worse) for him than his non-existence, though for reasons other than those (...) provided by Holtug and Roberts. (shrink)