How should we make choices when we know so little about our futures? L. A. Paul argues that we must view life decisions as choices to make discoveries about the nature of experience. Her account of transformative experience holds that part of the value of living authentically is to experience our lives and preferences in whatever ways they evolve.

Recent work in the psychology of happiness has led some to conclude that we are unreliable assessors of our lives and that skepticism about whether we are happy is a genuine possibility worth taking very seriously. I argue that such claims, if true, have worrisome implications for procreation. In particular, they show that skepticism about whether many if not most people are well positioned to create persons is a genuine possibility worth taking very seriously. This skeptical worry should not be (...) confused with a related but much stronger version of the argument, which says that all human lives are very bad and not worth starting. I criticize the latter stance, but take seriously the former stance and hope it can be answered in future work. (shrink)

Feminist philosophy of science appears to present problems for the ideal of value-free science. These difficulties also challenge a traditional understanding of the objectivity of science. However, feminist philosophers of science have good reasons for desiring to retain some concept of objectivity. The present essay considers several recent and influential feminist approaches to the role of social and political values in science, with particular focus on feminist empiricism and feminist standpoint theory. The similarities and difference, as well as the strengths (...) and weaknesses of these approaches are explored. The essay concludes with suggestions for future research in the area of feminist epistemology and philosophy of science. (shrink)

I defend normative externalism from the objection that it cannot account for the wrongfulness of moral recklessness. The defence is fairly simple—there is no wrong of moral recklessness. There is an intuitive argument by analogy that there should be a wrong of moral recklessness, and the bulk of the paper consists of a response to this analogy. A central part of my response is that if people were motivated to avoid moral recklessness, they would have to have an unpleasant sort (...) of motivation, what Michael Smith calls “moral fetishism”. (shrink)

This chapter examines a common objection to the philosophy of religion, namely, that it has not sufficiently embraced the injunction of Socrates to follow the argument where it leads. Although a general version of this charge is unfair, one emerging view in the field, which I call religious Mooreanism, nonetheless risks running contrary to the Socratic injunction. According to this view, many people can quickly, easily, and reasonably deflect all known philosophical challenges to their core religious outlooks, including arguments from (...) evil. This chapter argues that, in addition to being in tension with the Socratic injunction, religious Mooreanism is less plausible than traditional Mooreanism and in any case has not been adequately defended. (shrink)

This paper aims to show that widespread, serious errors in the self-assessment of affect are a genuine possibility-one worth taking very seriously. For we are subject to a variety of errors concerning the character of our present and past affective states, or "affective ignorance." For example, some affects, particularly moods, can greatly affect the quality of our experience even when we are unable to discern them. I note several implications of these arguments. First, we may be less competent pursuers of (...) happiness than is commonly believed, raising difficult questions for political thought. Second, some of the errors discussed ramify for our understanding of consciousness, including Ned Block's controversial distinction between access consciousness and phenomenal consciousness. Third, empirical results based on self-reports about affect may be systematically misleading in certain ways. (shrink)

It is natural for those with permissive attitudes toward abortion to suppose that, if they have examined all of the arguments they know against abortion and have concluded that they fail, their moral deliberations are at an end. Surprisingly, this is not the case, as I argue. This is because the mere risk that one of those arguments succeeds can generate a moral reason that counts against the act. If this is so, then liberals may be mistaken about the morality (...) of abortion. However, conservatives who claim that considerations of risk rule out abortion in general are mistaken as well. Instead, risk-based considerations generate an important but not necessarily decisive reason to avoid abortion. The more general issue that emerges is how to accommodate fallibilism about practical judgment in our decision-making. (shrink)

It is widely assumed that disability is typically a bad thing for those who are disabled. Our purpose in this essay is to critique this view and defend a more nuanced picture of the relationship between disability and well-being. We first examine four interpretations of the above view and argue that it is false on each interpretation. We then ask whether disability is thereby a neutral trait. Our view is that most disabilities are neutral in one sense, though we cannot (...) make simple generalizations about disability's relationship to well-being in other important senses. After defending this view, we discuss its practical implications for selective abortion for disability, nondisabled people's interactions with disabled people, and the use of QALYs in health policy. (shrink)

In this paper, I look at several examples that demonstrate what I see as a troubling tendency in much of mainstream bioethics to discount the views of disabled people. Following feminist political theorists who argue in favour of a stance of humility and sensitive inclusion for people who have been marginalized, I recommend that bioethicists adopt a presumption in favour of believing rather than discounting the claims of disabled people. By taking their claims at face value and engaging with disabled (...) people in open dialogue over impairment and disadvantage, bioethicists may take to heart an important lesson about human fragility and resilience. (shrink)

This paper aims to show that widespread, serious errors in the self-assessment of affect are a genuine possibility—one worth taking very seriously. For we are subject to a variety of errors concerning the character of our present and past affective states, or “affective ignorance.” For example, some affects, particularly moods, can greatly affect the quality of our experience even when we are unable to discern them. I note several implications of these arguments. First, we may be less competent pursuers of (...) happiness than is commonly believed, raising difficult questions for political thought. Second, some of the errors discussed ramify for our understanding of consciousness, including Ned Block’s controversial distinction between access consciousness and phenomenal consciousness. Third, empirical results based on self-reports about affect may be systematically misleading in certain ways. (shrink)