The agent-relative/agent-neutral distintion is widely and rightly regarded as a philosophically important one. Unfortunately, the distinction is often drawn in different and mutually incompatible ways. The agent-relative/agent-neutral distinction has historically been drawn three main ways: the ‘principle-based distinction’, the ‘reason-statement-based distinction’ and the ‘perspective-based distinction’. Each of these approaches has its own distinctive vices (Sections 1-3). However, a slightly modified version of the historically influential principle-based approach seems to avoid most if not all of these vices (Section 4). The distinction (...) so understood differs from numerous other distinctions with which it might easily be confused (Section 5). Finally, the distinction so drawn is important to normative theorizing for a variety of reasons (Section 6). (shrink)

This is a major work in moral philosophy, the long-awaited follow-up to Parfit's 1984 classic Reasons and Persons, a landmark of twentieth-century philosophy. Parfit now presents a powerful new treatment of reasons and a critical examination of the most prominent systematic moral theories, leading to his own ground-breaking conclusion.

Scientific realism is the optimistic view that modern science is on the right track: that the world really is the way our best scientific theories describe it. In his book, Stathis Psillos gives us a detailed and comprehensive study which restores the intuitive plausibility of scientific realism. We see that throughout the twentieth century, scientific realism has been challenged by philosophical positions from all angles: from reductive empiricism, to instrumentalism and to modern sceptical empiricism. _Scientific Realism_ explains that the history (...) of science does not undermine the arguments for scientific realism, but instead makes it reasonable to accept scientific realism as the best philosophical account of science, its empirical success, its progress and its practice. Anyone wishing to gain a deeper understanding of the state of modern science and why scientific realism is plausible, should read this book. (shrink)

UTILITARIAN GENERALIZATION Sometimes an act is criticized just because the results of everyone's acting similarly would be bad. The generalization test ...

This is the classic work upon which modern-day game theory is based. What began as a modest proposal that a mathematician and an economist write a short paper together blossomed, when Princeton University Press published Theory of Games and Economic Behavior. In it, John von Neumann and Oskar Morgenstern conceived a groundbreaking mathematical theory of economic and social organization, based on a theory of games of strategy. Not only would this revolutionize economics, but the entirely new field of scientific inquiry (...) it yielded--game theory--has since been widely used to analyze a host of real-world phenomena from arms races to optimal policy choices of presidential candidates, from vaccination policy to major league baseball salary negotiations. And it is today established throughout both the social sciences and a wide range of other sciences. (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)

The literature of economic theory, like that of philosophy, abounds in prefaces and prolegomena. Methodology and analysis of concepts take an important place in a science which has not found the sure path of development. But there is no sure path for methodology either. The selfconscious methodology of social science has been largely a borrowing from that of physical science, where procedures have developed to a stage of considerable maturity. But the analogy falls down where guidance is most needed, at (...) the points where social science is most likely to develop new concepts and new types of structure. Philosophers have not been lacking, indeed, to belittle the entire enterprise, and to deny the possibility of anything that could strictly be called social science. (shrink)

It is now generally understood that constraints play an important role in commonsense moral thinking and generally accepted that they cannot be accommodated by ordinary, traditional consequentialism. Some have seen this as the most conclusive evidence that consequentialism is hopelessly wrong,1 while others have seen it as the most conclusive evidence that moral common sense is hopelessly paradoxical.2 Fortunately, or so it is widely thought, in the last twenty-five years a new research program, that of Agent-Relative Teleology, has come to (...) the rescue on all sides. While consequentialism says that every agent ought always to do that action that will bring about the most good, according to Agent- Relative Teleology. (shrink)

Recent work on consequentialism has revealed it to be more flexible than previously thought. Consequentialists have shown how their theory can accommodate certain features with which it has long been considered incompatible, such as agent-centered constraints. This flexibility is usually thought to work in consequentialism’s favor. I want to cast doubt on this assumption. I begin by putting forward the strongest statement of consequentialism’s flexibility: the claim that, whatever set of intuitions the best nonconsequentialist theory accommodates, we can construct a (...) consequentialist theory that can do the same while still retaining whatever is compelling about consequentialism. I argue that if this is true then most likely the non-consequentialist theory with which we started will turn out to have that same compelling feature. So while this extreme flexibility, if indeed consequentialism has it (a question I leave to the side), makes consequentialism more appealing, it makes non-consequentialism more appealing too. (shrink)

To consequentialize a non-consequentialist theory, take whatever considerations that the non-consequentialist theory holds to be relevant to determining the deontic statuses of actions and insist that those considerations are relevant to determining the proper ranking of outcomes. In this way, the consequentialist can produce an ordering of outcomes that when combined with her criterion of rightness yields the same set of deontic verdicts that the non-consequentialist theory yields. In this paper, I argue that any plausible non-consequentialist theory can be consequentialized. (...) I explain the motivation for the consequentializing project and defend it against recent criticisms by Mark Schroeder and others. (shrink)

The teleological/deontological distinction is generally considered to be the fundamental classificatory distinction for ethics. I have argued elsewhere (Vallentyne forthcoming (a), and Ch.2 of Vallentyne 1984) that the distinction is ill understood and not as important as is generally supposed. Some authors have advocated a moral radical thesis. Oldenquist (1966) and Piper (1982) have both argued that the purported distinction is a pseudo distinction in that any theory can be represented both as teleological and as deontological. Smart (1973, p.13, and (...) 1982) has also expressed views along these lines. Elsewhere (Vallentyne 1984, Ch.3) I have shown that these arguments fail because the authors draw inadequate characterizations of the teleological/deontological distinction. Here I want to consider a challenge to the logical status of the distinction that raises deep and important questions about the structure of moral theories in general. (shrink)

We describe a logic of preference in which modal connectives reflect reasons to desire that a sentence be true. Various conditions on models are introduced and analyzed.

According to the axiologist the value concepts are basic and the deontic concepts are derivative. This paper addresses two fundamental problems that arise for the axiologist. Firstly, what ought the axiologist o understand by the value of an act? Second, what are the prospects in principle for an axiological representation of moral theories. Can the deontic concepts of any coherent moral theory be represented by an agent-netural axiology: (1) whatever structure those concepts have and (2) whatever the causal structure of (...) the world happens to be. We show that the answer is "almost always". The only substantive constraint is that autonomous moral agents cannot have the power to simultaneously block the options open to other autonomous moral agents. But this seems to be part and parcel of the notion of an autonomous moral agent. (shrink)

Does the real difference between non-consequentialist and consequentialist theories lie in their approach to value? Non-consequentialist theories are thought either to allow a different kind of value (namely, agent-relative value) or to advocate a different response to value ('honouring' rather than 'promoting'). One objection to this idea implies that all normative theories are describable as consequentialist. But then the distinction between honouring and promoting collapses into the distinction between relative and neutral value. A proper description of non-consequentialist theories can only (...) be achieved by including a distinction between temporal relativity and neutrality in addition to the distinction between agent-relativity and agent-neutrality. (shrink)

Preference is a key area where analytic philosophy meets philosophical logic. I start with two related issues: reasons for preference, and changes in preference, first mentioned in von Wright’s book The Logic of Preference but not thoroughly explored there. I show how these two issues can be handled together in one dynamic logical framework, working with structured two-level models, and I investigate the resulting dynamics of reason-based preference in some detail. Next, I study the foundational issue of entanglement between preference (...) and beliefs, and relate the resulting richer logics to belief revision theory and decision theory. (shrink)

Preference is a key area where analytic philosophy meets philosophical logic. I start with two related issues: reasons for preference, and changes in preference, first mentioned in von Wright’s book The Logic of Preference but not thoroughly explored there. I show how these two issues can be handled together in one dynamic logical framework, working with structured two-level models, and I investigate the resulting dynamics of reason-based preference in some detail. Next, I study the foundational issue of entanglement between preference (...) and beliefs, and relate the resulting richer logics to belief revision theory and decision theory. (shrink)

We introduce a “reason-based” framework for explaining and predicting individual choices. It captures the idea that a decision-maker focuses on some but not all properties of the options and chooses an option whose motivationally salient properties he/she most prefers. Reason-based explanations allow us to distinguish between two kinds of context-dependent choice: the motivationally salient properties may (i) vary across choice contexts, and (ii) include not only “intrinsic” properties of the options, but also “context-related” properties. Our framework can accommodate boundedly rational (...) and sophisticatedly rational choice. Since properties can be recombined in new ways, it also offers resources for predicting choices in unobserved contexts. (shrink)

Actions that go 'beyond the call of duty' are a common though not commonplace part of everyday life - in heroism, self-sacrifice, mercy, volunteering, or simply in small deeds of generosity and consideration. Almost universally they enjoy a high and often unique esteem and significance, and are regarded as, somehow, peculiarly good. Yet it is not easy to explain how - for if duty exhausts the moral life there is no scope to praise supererogatory acts, and if the consequentialist is (...) right there are no grounds for awarding them a special status. However, despite the distinctiveness of supererogation and the difficulty of accounting for it, philosophers have paid surprisingly little attention to the concept, and until now no thorough and systematic treatment of it has been proposed. This is what David Heyd offers in this book. His study will stimulate philosophers to recognise the importance of this rather neglected topic, and to take a fresh critical look at their theories in the light of its singular importance. (shrink)

Normative theorists like to divide normative theories into classes. One special point of focus has been to place utilitarianism into a larger class of theories which do not necessarily share its view about what is alone of impersonal intrinsic value, namely, individual human well-being, but do share another structural feature, roughly its demand that each person seek to maximize the realization of what is of impersonal intrinsic value. The larger class is distinguished from its complement in two apparently different ways. (...) Let us look briefly at these two ways. (shrink)

There is a surprising disconnect between formal rational choice theory and philosophical work on reasons. The one is silent on the role of reasons in rational choices, the other rarely engages with the formal models of decision problems used by social scientists. To bridge this gap, we propose a new, reason-based theory of rational choice. At its core is an account of preference formation, according to which an agent’s preferences are determined by his or her motivating reasons, together with a (...) ‘weighing relation’ between different combinations of reasons. By explaining how someone’s preferences may vary with changes in his or her motivating reasons, our theory illuminates the relationship between deliberation about reasons and rational choices. Although primarily positive, the theory can also help us think about how those preferences and choices ought to respond to normative reasons. (shrink)

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)

To 'consequentialise' is to take a putatively non-consequentialist moral theory and show that it is actually just another form of consequentialism. Some have speculated that every moral theory can be consequentialised. If this were so, then consequentialism would be empty; it would have no substantive content. As I argue here, however, this is not so. Beginning with the core consequentialist commitment to 'maximising the good', I formulate a precise definition of consequentialism and demonstrate that, given this definition, several sorts of (...) moral theory resist consequentialisation. My strategy is to decompose consequentialism into three conditions, which I call 'agent neutrality', 'no moral dilemmas', and 'dominance', and then to exhibit some moral theories which violate each of these. (shrink)

The classical theory of rational choice is built on several important internal consistency conditions. In recent years, the reasonableness of those internal consistency conditions has been questioned and criticized, and several responses to accommodate such criticisms have been proposed in the literature. This paper develops a general framework to accommodate the issues raised by the criticisms of classical rational choice theory, and examines the broad impact of these criticisms from both normative and positive points of view.

In Intricate Ethics, Kamm questions the moral importance of some non-consequentialist distinctions and then introduces and argues for the moral importance of other distinctions. The first section discusses nonconsequentialist ethical theory and the trolley problem; the second deals with the notions of moral status and rights; the third takes up the issues of responsibility and complicity and the possible moral significance of distance; and the fourth section analyzes the views of others in the non-consequentialist and consequentialist camps.

Lara Buchak sets out a new account of rational decision-making in the face of risk. She argues that the orthodox view is too narrow, and suggests an alternative, more permissive theory: one that allows individuals to pay attention to the worst-case or best-case scenario, and vindicates the ordinary decision-maker.

This study uses techniques from economics to illuminate fundamental questions in ethics, particularly in the foundations of utilitarianism. Topics considered include the nature of teleological ethics, the foundations of decision theory, the value of equality and the moral significance of a person's continuing identity through time.

Temkin's book is a very original and deeply unsettling work of skeptical philosophy that mounts an important new challenge to contemporary ethics.

Classic analysis of the subject and the development of personal probability; one of the greatest controversies in modern statistcal thought.

Commonsense Consequentialism is a book about morality, rationality, and the interconnections between the two. In it, Douglas W. Portmore defends a version of consequentialism that both comports with our commonsense moral intuitions and shares with other consequentialist theories the same compelling teleological conception of practical reasons. Broadly construed, consequentialism is the view that an act's deontic status is determined by how its outcome ranks relative to those of the available alternatives on some evaluative ranking. Portmore argues that outcomes should be (...) ranked, not according to their impersonal value, but according to how much reason the relevant agent has to desire that each outcome obtains and that, when outcomes are ranked in this way, we arrive at a version of consequentialism that can better account for our commonsense moral intuitions than even many forms of deontology can. What's more, Portmore argues that we should accept this version of consequentialism, because we should accept both that an agent can be morally required to do only what she has most reason to do and that what she has most reason to do is to perform the act that would produce the outcome that she has most reason to want to obtain.Although the primary aim of the book is to defend a particular moral theory, Portmore defends this theory as part of a coherent whole concerning our commonsense views about the nature and substance of both morality and rationality. Thus, it will be of interest not only to those working on consequentialism and other areas of normative ethics, but also to those working in metaethics. Beyond offering an account of morality, Portmore offers accounts of practical reasons, practical rationality, and the objective/subjective obligation distinction. (shrink)

Scientific Realism is the optimistic view that modern science is on the right track: that the world really is the way our best scientific theories describe it to be. In his book, Stathis Psillos gives us a detailed and comprehensive study, which restores the intuitive plausibility of scientific realism. We see that throughout the twentieth century, scientific realism has been challenged by philosophical positions from all angles: from reductive empiricism, to instrumentalism and modern skeptical empiricism. Scientific Realism explains that the (...) history of science does not undermine the notion of scientific realism, and instead makes it reasonable to accept scientific as the best philosophical account of science, its empirical success, its progress and its practice. Anyone wishing to gain a deeper understanding of the state of modern science and why scientific realism is plausible, should read this book. (shrink)

Overview of the main issues about value pluralism.

That many values can be consequentialized – incorporated into a ranking of states of affairs – is often taken to support the view that apparent alternatives to consequentialism are in fact forms of consequentialism. Such consequentializing arguments take two very different forms. The first is concerned with the relationship between morally right action and states of affairs evaluated evaluator-neutrally, the second with the relationship between what agents ought to do and outcomes evaluated evaluator-relatively. I challenge the consequentializing arguments for both (...) forms of consequentialism. The plausibility of the evaluator-neutral consequentializing of certain values, I argue, in fact establishes the implausibility of an evaluator-neutral consequentialist account of such values. The problems that beset this evaluator-neutral consequentializing argument do not beset its evaluator-relative counterpart. But I demonstrate that evaluator-relatively consequentialized theories can also readily be ‘deontologized’, located within an alternative evaluative framework that is congenial to the articulation of nonconsequentialist moral theories. Such an alternative framework can accommodate what is compelling in consequentialists’ ‘Compelling Idea,’ and what is attractive in their Explanatory Thought. This alternative, moreover, can function as a shared evaluative framework within which the merits of consequentialist and nonconsequentialist alternatives can be considered without begging the question either way. (shrink)