Contemporary philosophers interested in value theory appear to be largely concerned with questions of the following sort:What is value?What is the meaning of the word ‘good’?Does the attribution of value to an object have a cognitive, or merely an emotive, significance?The first question is metaphysical; to ask it is analogous to asking in physics:What is matter?What is electricity?The others are generally treated as semantical questions; to ask them is analogous to asking in statistics:What is the meaning of the word ‘probable’?Does (...) an attribution of probability express an objective fact, or merely a subjective attitude? (shrink)

Ainslie argues that our responses to the threat of our own inconsistency determine the basic fabric of human culture. He suggests that individuals are more like populations of bargaining agents than like the hierarchical command structures envisaged by cognitive psychologists. The forces that create and constrain these populations help us understand so much that is puzzling in human action and interaction: from addictions and other self-defeating behaviors to the experience of willfulness, from pathological over-control and self-deception to subtler forms of (...) behavior such as altruism, sadism, gambling, and the 'social construction' of belief. This book integrates approaches from experimental psychology, philosophy of mind, microeconomics, and decision science to present one of the most profound and expert accounts of human irrationality available. It will be of great interest to philosophers and an important resource for professionals and students in psychology, economics and political science. (shrink)

This paper draws a distinction between two closely related conceptions of 'preference' that is of great significance relative to a set of interrelated debates in rational choice theory. The distinction is particularly illuminating in relation to the idea that there is a rational defect inherent in individuals with intransitive preferences and, relatedly, in democratic collectives. I use the distinction to show that things are more complicated than they seem.

Introduction George Loewenstein, Daniel Read, and Roy F. Baumeister P _L sychology and economics have a classic love-hate relationship. ...

I show, building on Warren Quinn's puzzle of the self-torturer, that destructive conduct with respect to the environment can flourish even in the absence of interpersonal conflicts. As Quinn's puzzle makes apparent, in cases where individually negligible effects are involved, an agent, whether it be an individual or a unified collective, can be led down a course of destruction simply as a result of following its informed and perfectly understandable but intransitive preferences. This is relevant with respect to environmental ethics, (...) since environmental damage is often the result of the accumulation of individually negligible effects. (shrink)