This introductory article describes the phenomena of incommensurability and incomparability, how they are related, and why they are important. Since incomparability is the more significant phenomenon, the paper takes that as its focus. It gives a detailed account of what incomparability is, investigates the relation between the incomparability of values and the incomparability of alternatives for choice, distinguishes incomparability from the related phenomena of parity, indeterminacy, and noncomparability, and, finally, defends a view about practical (...) justification that vindicates the importance of incomparability — assuming it exists — for practical reason. (shrink)

Two competing accounts of value incomparability have been put forward in the recent literature. According to the standard account, developed most famously by Joseph Raz, ‘incomparability’ means determinate failure of the three classic value relations ( better than , worse than , and equally good ): two value-bearers are incomparable with respect to a value V if and only if (i) it is false that x is better than y with respect to V , (ii) it is false (...) that x is worse than y with respect to V and (iii) it is false that x and y are equally good with respect to V . Most philosophers have followed Raz in adopting this account of incomparability. Recently, however, John Broome has advocated an alternative view, on which value incomparability is explained in terms of vagueness or indeterminacy . In this paper I aim to further Broome’s view in two ways. Firstly, I want to supply independent reasons for thinking that the phenomenon of value incomparability is indeed a matter of the indeterminacy inherent in our comparative predicates. Secondly, I attempt to defend Broome’s account by warding off several objections that worry him, due mainly to Erik Carlson and Ruth Chang. (shrink)

Can quite different values be rationally weighed against one another? Can the value of one thing always be ranked as greater than, equal to, or less than the value of something else? If not, when do we find commensurability and comparability unavailable? What are the moral and legal implications? In this book, philosophers address these questions.

This chapter presents arguments for two slightly different versions of the thesis that the value of persons is incomparable. Both arguments allege an incompatibility between the demands of a certain kind of practical reasoning and the presuppositions of value comparisons. The significance of these claims is assessed in the context of the “Numbers problem”—the question of whether one morally ought to benefit one group of potential aid recipients rather than another simply because they are greater in number. It is argued (...) that many of the popular approaches to this problem—even ones that avoid the aggregation of personal value—are imperiled by the incomparability theses. -/- . (shrink)

Politics, Philosophy & Economics, Volume 21, Issue 4, Page 347-371, November 2022. We sometimes have to choose between options that are seemingly incomparable insofar as they seem to be neither better than, worse than, nor equal to each other. This often happens when the available options are quite different from one another. For instance, consider a choice between prioritizing either criminal justice reform or healthcare reform as a public policy goal. Even after the relevant details of the goals and possible (...) reforms are filled in, it is plausible that neither goal is better than, worse than, nor equal to the other. Such seemingly incomparable options present a problem for rational choice since it is unclear how an agent might rationally choose between them. What we need are some principles to help govern rational choice when faced with seemingly incomparable options. I here present three such principles. While each principle is individually compelling, I show that they are jointly incompatible. I then argue that the correct response to this inconsistent triad is to reject the principle that rationally censures performing a sequence of choices one knows will result in a suboptimal outcome. The upshot is that when seeming incomparability is involved, an agent can money pump themselves without being less rational for it. (shrink)

The _Principle of Indifference_ was once regarded as a linchpin of probabilistic reasoning, but has now fallen into disrepute as a result of the so-called _problem of multiple of partitions_. In ‘Evidential symmetry and mushy credence’ Roger White suggests that we have been too quick to jettison this principle and argues that the problem of multiple partitions rests on a mistake. In this paper I will criticise White’s attempt to revive POI. In so doing, I will argue that what underlies (...) the problem of multiple partitions is a fundamental tension between POI and the very idea of _evidential incomparability_. (shrink)

In earlier papers (Lindström & Rabinowicz, 1989. 1990), we proposed a generalization of the AGM approach to belief revision. Our proposal was to view belief revision as a relation rather thanas a function on theories (or belief sets). The idea was to allow for there being several equally reasonable revisions of a theory with a given proposition. In the present paper, we show that the relational approach is the natural result of generalizing in a certain way an approach to belief (...) revision due to Adam Grove. In his (1988) paper, Grove presents two closely related modelings of functional belief revision, one in terms of a family of "spheres" around the agent's theory G and the other in terms of an epistemic entrenchment ordering of propositions. The "sphere"-terminology is natural when one looks upon theories and propositions as being represented by sets of possible worlds. Grove's spheres may be thought of as possible "fallback" theories relative to the agent's original theory: theories that he may reach by deleting propositions that are not "sufficiently" entrenched (according to standards of sufficient entrenchment of varying stringency). To put it differently, fallbacks are theories that are closed upwards under entrenchment The entrenchment ordering can be recovered from the family of fallbacks by the definition: A is at least as entrenched as B iff A belongs to every fallback to which B belongs. To revise a theory T with a proposition A, we go to the smallest sphere that contain A-worlds and intersect it with A. The relational notion of belief revision that we are interested in, results from weakening epistemic entrenchment by not assuming it to be connected. I.e., we want to allow that some propositions may be incomparable with respect to epistemic entrenchment. As a result, the family of fallbacks around a given theory will no longer have to be nested. This change opens up the possibility for several different ways of revising a theory with a given proposition. (shrink)

This encyclopedia entry urges what it takes to be correctives to common (mis)understandings concerning the phenomenon of incommensurability and incomparability and briefly outlines some of their philosophical upshots.

review of Ruth Chang's collection in which I argue that the apparent agreements between the authors disguise underlying important differences.

This paper presents an argument against the widespread view that ‘hard choices’ are hard because of the incomparability of the alternatives. The argument has two parts. First, I argue that any plausible theory of practical reason must be ‘comparativist’ in form, that is, it must hold that a comparative relation between the alternatives with respect to what matters in the choice determines a justified choice in that situation. If comparativist views of practical reason are correct, however, the incomparabilist view (...) of hard choices should be rejected. Incomparabilism about hard choices leads us to an implausible error theory about the phenomenology of hard choices, threatens an unattractive view of human agency, and leaves us in perplexity about what we are doing when we choose in hard choices. The second part of the argument explores the main competitor to comparativist views of practical reason, noncomparativist view, according tow which a choice is justified so long as it is not worse than any of the alternatives. This view is often assumed by rational choice theorists but has its best philosophical defense in work by Joseph Raz. On Raz’s view, incomparabilism about hard choices avoids the problems faced if comparativism is correct, but it faces different difficulties. I argue that Raz’s noncomparativist view mistakenly assimilates practical reason to more restricted normative domains such as the law. (shrink)

This paper begins with a response to Josh Gert’s challenge that ‘on a par with’ is not a sui generis fourth value relation beyond ‘better than’, ‘worse than’, and ‘equally good’. It then explores two further questions: can parity be modeled by an interval representation of value? And what should one rationally do when faced with items on a par? I argue that an interval representation of value is incompatible with the possibility that items are on a par (a mathematical (...) proof is given in the appendix). I also suggest that there are three senses of ‘rationally permissible’ which, once distinguished, show that parity does distinctive practical work that cannot be done by the usual trichotomy of relations or by incomparability. In this way, we have an additional argument for parity from the workings of practical reason. (shrink)

This paper is the introduction to the volume. It gives an argumentative view of the philosophical landscape concerning incommensurability and incomparability. It argues that incomparability, not incommensurability, is the important phenomenon on which philosophers should be focusing and that the arguments for the existence of incomparability are so far not compelling.

It is possible that the world contains infinitely many agents that have positive and negative levels of well-being. Theories have been developed to ethically rank such worlds based on the well-being levels of the agents in those worlds or other qualitative properties of the worlds in question, such as the distribution of agents across spacetime. In this thesis I argue that such ethical rankings ought to be consistent with the Pareto principle, which says that if two worlds contain the same (...) agents and some agents are better off in the first world than they are in the second and no agents are worse off than they are in the second, then the first world is better than the second. I show that if we accept four axioms – the Pareto principle, transitivity, an axiom stating that populations of worlds can be permuted, and the claim that if the ‘at least as good as’ relation holds between two worlds then it holds between qualitative duplicates of this world pair – then we must conclude that there is ubiquitous incomparability between infinite worlds. I show that this is true even if the populations of infinite worlds are disjoint or overlapping, and that we cannot use any qualitative properties of world pairs to rank these worlds. Finally, I argue that this incomparability result generates puzzles for both consequentialist and non-consequentialist theories of objective and subjective permissibility. (shrink)

In the posthumously published ‘Future People, the Non-Identity Problem, and Person-Affecting Principles’, Derek Parfit presents a novel axiological principle which he calls the Wide Dual Person-Affecting Principle and claims that it does not imply the Repugnant Conclusion. This paper shows that even the best version of Parfit's principle cannot avoid this conclusion. That said, accepting such a principle makes embracing the Repugnant Conclusion more justifiable. This paper further addresses important questions which Parfit left unanswered concerning: the relative importance of individual (...) and collective goodness, comparisons involving unequal outcomes, how to understand individual goodness, and whether incomparability at the level of individual goodness implies incomparability at the level of overall goodness. (shrink)

It is natural to assume that every value bearer must be good, bad, or neutral. This paper argues that this assumption is false if value incomparability is possible. More precisely, if value incommensurability is possible, then there is a fourth category of absolute value, in addition to the good, the bad, and the neutral.

We argue that all gradable expressions in natural language obey a principle that we call Comparability: if x and y are both F to some degree, then either x is at least as F as y or y is at least as F as x. This principle has been widely rejected among philosophers, especially by ethicists, and its falsity has been claimed to have important normative implications. We argue that Comparability is needed to explain the goodness of several patterns of (...) inference that seem manifestly valid, that the purported failures of Comparability would have absurd consequences, and that the influential arguments against Comparability are less compelling than they may have initially seemed. (shrink)

This paper argues for the existence of a fourth positive generic value relation that can hold between two items beyond ‘better than’, ‘worse than’, and ‘equally good’: namely ‘on a par’.

This book presents a critical analysis of the semantic incommensurability thesis of Thomas Kuhn and Paul Feyerabend. In putting forward the thesis of incommensurability, Kuhn and Feyerabend drew attention to complex issues concerning the phenomenon of conceptual change in science. They raised serious problems about the semantic and logical relations between the content of theories which deploy unlike systems of concepts. Yet few of the more extreme claims associated with incommensurability stand scrutiny. The argument of this book is as follows. (...) The terms of theories with different concepts diverge semantically and the vocabularies of such theories may not be fully intertranslatable. Given the possibility of referential overlap between the terms of conceptually divergent theories, it does not follow that the content of such theories is incomparable. Nor, given the distinction between understanding a language and translation from one language into another, does it follow that the proponents of mutually untranslatable theories are unable to communicate. Neither is it the case that the shift between conceptually divergent theories involves a discontinuous transition between theories which have no common reference or that refer to distinct worlds of their own making. The semantic differences resulting from conceptual variance may be embraced within a thoroughly realist framework on which they are construed as diverse linguistic relations to a fixed and independent reality. -/- The book, which was originally published in 1994, has now been re-issued in the Routledge Revivals series. -/- . (shrink)

The detection of hate speech and fake news in political discourse is at the same time a crucial necessity for democratic societies and a challenge for several areas of study. However, most of the studies have focused on what is explicitly stated: false article information, language that expresses hatred, derogatory expressions. This paper argues that the explicit dimension of manipulation is only one – and the least problematic – of the risks of political discourse. The language of the unsaid is (...) much more dangerous and incomparably more difficult to detect, hidden in different types of fallacies and inappropriate uses of emotive language. Through a threefold coding scheme based on the instruments of argumentation theory and pragmatics, a corpus of argumentative tweets published by 4 politicians (Matteo Salvini, Donald Trump, Jair Bolsonaro, and Joseph Biden) within 6 months from their taking office (corresponding to the official end of their election campaign) is analyzed, detecting the types of argument, the fallacies, and the uses and misuses of “emotive words.” This coding results in the argumentation profiles of the speakers, which are compared statistically to show their different implicit strategies and deceptive tactics. (shrink)

Two options are ‘incommensurate’ when neither is better than the other, but they are not equally good. Typically, we will say that one option is better in some ways, and the other in others, but neither is better ‘all things considered’. It is tempting to think that incommensurability is vagueness—that it is (perhaps) indeterminate which is better—but this ‘vagueness view’ of incommensurability has not proven popular. I set out the vagueness view and its implications in more detail, and argue that (...) it can explain most of the puzzling features of incommensurability. This argument proceeds without appeal to John Broome’s ‘collapsing principle’. (shrink)

The incommensurability thesis is the thesis that the content of some alternative scientific theories is incomparable due to translation failure between the vocabulary the theories employ. This paper presents an overview of the main issues which have arisen in the debate about incommensurability. It also briefly outlines a response to the thesis based on a modified causal theory of reference which allows change of reference subsequent to initial baptism, as well as a role to description in the determination of reference. (...) On such a view. the content of theories may be compared on the basis of shared reference, despite failure of translation. Two recent developments involving the incomnensurability thesis are also examined: (i) the taxonomic version of the incomensurability thesis found in Kuhn’s later writings. (ii) Hoyningen-Huenc’s neo-Kantian interpretation of Kuhn’s metaphysics. (shrink)

In the growing literature on decision-making under moral uncertainty, a number of skeptics have argued that there is an insuperable barrier to rational "hedging" for the risk of moral error, namely the apparent incomparability of moral reasons given by rival theories like Kantianism and utilitarianism. Various general theories of intertheoretic value comparison have been proposed to meet this objection, but each suffers from apparently fatal flaws. In this paper, I propose a more modest approach that aims to identify classes (...) of moral theories that share common principles strong enough to establish bases for intertheoretic comparison. I show that, contra the claims of skeptics, there are often rationally perspicuous grounds for precise, quantitative value comparisons within such classes. In light of this fact, I argue, the existence of some apparent incomparabilities between widely divergent moral theories cannot serve as a general argument against hedging for one's moral uncertainties. (shrink)

This paper is concerned with learners who aim to learn patterns in infinite binary sequences: shown longer and longer initial segments of a binary sequence, they either attempt to predict whether the next bit will be a 0 or will be a 1 or they issue forecast probabilities for these events. Several variants of this problem are considered. In each case, a no-free-lunch result of the following form is established: the problem of learning is a formidably difficult one, in that (...) no matter what method is pursued, failure is incomparably more common that success; and difficult choices must be faced in choosing a method of learning, since no approach dominates all others in its range of success. In the simplest case, the comparison of the set of situations in which a method fails and the set of situations in which it succeeds is a matter of cardinality (countable vs. uncountable); in other cases, it is a topological matter (meagre vs. co-meagre) or a hybrid computational-topological matter (effectively meagre vs. effectively co-meagre). (shrink)

This thesis consists of several independent papers in population ethics. I begin in Chapter 1 by critiquing some well-known 'impossibility theorems', which purport to show there can be no intuitively satisfactory population axiology. I identify axiological vagueness as a promising way to escape or at least mitigate the effects of these theorems. In particular, in Chapter 2, I argue that certain of the impossibility theorems have little more dialectical force than sorites arguments do. From these negative arguments I move to (...) positive ones. In Chapter 3, I justify the use of a 'veil of ignorance', starting from three more basic normative principles. This leads to positive arguments for various kinds of utilitarianism - the best such arguments I know. But in general the implications of the veil depend on how one answers what I call 'the risky existential question': what is the value to an individual of a chance of non-existence? I chart out the main options, and raise some puzzles for non-comparativism, the view that life is incomparable to non-existence. Finally, in Chapter 4, I consider the consequences for population ethics of the idea that what is normatively relevant is not personal identity, but a degreed relation of psychological connectedness. In particular, I pursue a strategy based in population ethics for understanding the controversial 'time-relative interests' account of the badness of death. (shrink)

Attempting to compare scientific theories requires a philosophical model of meaning. Yet different scientific theories have at times—particularly in early chemistry—pre-supposed disparate theories of meaning. When two theories of meaning are incommensurable, we must say that the scientific theories that rely upon them are meta-incommensurable. Meta- incommensurability is a more profound sceptical threat to science since, unlike first-order incommensurability, it implies complete incomparability.

What makes a choice hard? I discuss and criticize three common answers and then make a proposal of my own. Paradigmatic hard choices are not hard because of our ignorance, the incommensurability of values, or the incomparability of the alternatives. They are hard because the alternatives are on a par; they are comparable, but one is not better than the other, and yet nor are they equally good. So understood, hard choices open up a new way of thinking about (...) what it is to be a rational agent. (shrink)

(for Adam Morton's half) I argue that if we take the values of persons to be ordered in a way that allows incomparability, then the problems Broome raises have easy solutions. In particular we can maintain that creating people is morally neutral while killing them has a negative value.

What, normatively speaking, are the grounds of rational choice? This paper defends ‘comparativism’, the view that a comparative fact grounds rational choice. It examines three of the most serious challenges to comparativism: 1) that sometimes what grounds rational choice is an exclusionary-type relation among alternatives; 2) that an absolute fact such as that it’s your duty or conforms to the Categorial Imperative grounds rational choice; and 3) that rational choice between incomparables is possible, and in particular, all that is needed (...) for the possibility of rational choice is that one alternative is not worse than the others. Each challenge is questioned. If comparativism is correct, then no matter what normative theory you favor, your answer to the question, ‘What makes my choice rational?’ must be comparative in form. In this way, comparativism provides a framework for normative theorizing. (shrink)

The article is devoted to the study of ideological and philosophical components correlation in the worldview formation. According to the author, it is fundamentally important to take for understanding Russian history and culture not speculative, but ideological coordinates as the basis. Ideology as a professed philosophy is incomparably higher than any palliative abstraction. It is necessary not to lower culture to the level of the masses, but to elevate a person to the level of culture, impossible without a cult.

Kant says that there is a close affinity between the sublime and moral feelings of respect. This suggests a relatively unexplored way that aesthetic experience could be morally improving. We could come to respect persons by experiencing them as sublime. Unfortunately, this is not at all our ordinary experience of people, and it’s not clear how one would come to it. In this paper I argue that this possibility is realized in the portraits of Thomas Eakins. Through a handful of (...) specific techniques, Eakins suggests an incomparable psychological depth to the subjects of his portraits, a suggestion that causes the viewer to experience that subject as sublime in a way not unlike their experience of a vast ocean or endless abyss. -/- . (shrink)

The present article tries to analyze the role played in Hans Jonas’ ethical reflection by religious—namely, Jewish—tradition. Jonas goes in search of an ultimate foundation for his ethics and his theory of the good in order to face the challenges currently posed by technology’s nihilistic attitude towards life and ethics. Jonas’ ethical investigation enters into the domain of metaphysics, which offers an incomparable contribution to the philosophical endeavour, without undermining its overall independence. In this way, Jewish categories—such as remorse, shame, (...) sacrifice, repentance, and selfrestraint—strengthen the philosopher’s ethical reflection, since he considers them to be essential moral values for the technological epoch. Yet the reference to the Jewish tradition supplies Jonas’ ethical endeavour with a powerful but only hypothetical insight into transcendence. (shrink)

There is an as yet unacknowledged and incomparable contribution to the philosophical debates about know-how to be found in the writings of Ludwig Wittgenstein. It is sourced in his investigations into knowledge and certainty in On Certainty, though it is not limited to these late passages. Understanding the ramifications of this putative contribution (even if one does not agree with it) highlights the extent to which (i) there is now a new range of issues pertaining to know-how which no future (...) philosophical consideration of the topic can ignore, except on pain of failing to engage comprehensively with the subject; (ii) the topic of know-how has been inappropriately marginalised by naturalized epistemology, and may well be as central to epistemology as the propositional knowledge which currently dominates epistemology’s attention; and (iii) any engagement with these potential Wittgensteinian contributions will need to be conducted in tandem with a reflection on the meta-philosophy of epistemology, since their potential impact extends to epistemology’s main methodology, i.e., naturalized reflective equilibrium. These three conclusions, together with a diagnosis of where and why all the current intellectualist accounts of know-how are either internally inconsistent, or irreconcilably flawed on their own terms, provide the motivation and the opportunity for a New Epistemology of Know-How. These conclusions established, I offer one possible Wittgensteinian-orientated version of the New Epistemology of Know-How, providing the first example of a non-naturalized philosophical approach to the topic since Gilbert Ryle. (shrink)

Kant has famously argued that human beings or persons, in virtue of their capacity for rational and autonomous choice and agency, possess dignity, which is an intrinsic, final, unconditional, inviolable, incomparable and irreplaceable value. This value, wherever found, commands respect and imposes rather strict moral constraints on our deliberations, intentions and actions. This paper deals with the question of whether, as some Kantians have recently argued, certain types of (physician-assisted) suicide and active euthanasia, most notably the intentional destruction of the (...) life of a terminally-ill, but rational and autonomous patient in order to prevent certain serious harms, such as enduring or recurring pain or the loss of the meaning in life, from befalling him really are inconsistent with respect for the patient’s human dignity. I focus on two independent, though interrelated explications of the rather vague initial idea that the patient (as well as the doctor), in intending and bringing about his death, treats his person or rational nature merely as a means and so denigrates his dignity: (i) that in doing what he is doing, he does not act for the sake of his person, but for the sake of something else; (ii) that, by trading his person for pain relief, he engages himself in an irrational and hence immoral exchange. After critically discussing some suggestions about how to understand this charge, I eventually find Kantian objections to suicide and (active) euthanasia, based on the idea of human dignity, less than compelling. For all the paper proves, suicide and (active) euthanasia may still be morally impermissible, but then this must be so for some other reason than the one given above. (shrink)

Numerous problems arising in engineering applications can have several objectives to be satisfied. An important class of problems of this kind is lexicographic multi-objective problems where the first objective is incomparably more important than the second one which, in its turn, is incomparably more important than the third one, etc. In this paper, Lexicographic Multi-Objective Linear Programming (LMOLP) problems are considered. To tackle them, traditional approaches either require solution of a series of linear programming problems or apply a scalarization of (...) weighted multiple objectives into a single-objective function. The latter approach requires finding a set of weights that guarantees the equivalence of the original problem and the single-objective one and the search of correct weights can be very time consuming. In this work a new approach for solving LMOLP problems using a recently introduced computational methodology allowing one to work numerically with infinities and infinitesimals is proposed. It is shown that a smart application of infinitesimal weights allows one to construct a single-objective problem avoiding the necessity to determine finite weights. The equivalence between the original multi-objective problem and the new single-objective one is proved. A simplex-based algorithm working with finite and infinitesimal numbers is proposed, implemented, and discussed. Results of some numerical experiments are provided. (shrink)

This paper addresses the problem of articulating ethics with justice, as it would seem impossible to think the practical application of one without denying the other at the same time. Indeed, as Levinas puts it, justice is violence within ethics when trying to compare the incomparable. On the contrary, ethics is an asymmetrical and irreversible relationship between two, where justice seems to have no room at all. This work seek to provide an articulation between both immeasurable dimensions by a renewed (...) attention to the issue of temporality of ethics and by including the concept of impure, taken from the work of Jean Guitton, from which it is understood that both dimensions are co-implicated from the very difference that constitute them. (shrink)

Uniformity in human actions and attitudes incumbent with the ceteris paribus clause of folk psychology lucidly transits moral thoughts into the domain of subject versus object-centric explorations. In Zettel, Wittgenstein argues, “Concepts with fixed limits would demand uniformity of behaviour, but where I am certain, someone else is uncertain. And that is the fact of nature.” (Wittgenstein 2007, 68). Reflecting on the moral principle of “ethical giving” revives a novel stance in modern moral philosophy. An “ethical giving” is a moral (...) position that looks at giving from the context of harmonizing the changing demands of situations with normative ethical principles. Despite giving more prominence to the query of intuition, the chapter brings up the justification of normative moral principles pertaining to their applications and purports. Human activities aimed at decision-making goals conducted by the moral compass are nothing but the sanction of certain ethical norms and rules. In this context, two principles, the normative aspect and the perspective aspect need to be expounded in parallel. The perspective-based principle seeks practical guides to action, whereas the normative aspect principle looks for the concrete moral justification behind it. Normatively based moral decisions hinge on the probabilities and interests of agents that can sometimes lead towards a better choice. Thomas Nagel’s thought sounds more appealing, since his idea of practical conflict bends towards “...conflict between values which are incomparable for reasons apart from uncertainty about the facts.” (Nagel 2013, 128). Positions on moral personality and equality of justice collide with the conception of verities of the agents’ reason that cogitate a minimal aspect on the morally significant properties (range properties), which can hardly be possessed by all human beings equally. This argument sounds reasonable in light of Singer’s thought of “the principle of equal consideration of interests.” (Singer 2003, 21–22) The concern of this section is deliberative about how an agent could balance the demand of moral situations and the spirit of the moral principle devoid of being close to the relative truth. The conception of the moral decision remains capricious in line with the agent’s mood, time, and situation. The germane queries are: (a) How could one get the simpliciter of moral balance in “ethical giving” or offering help to the poor, orphans, and so on, who need helps from the agents and society? (b) Can we find any universalized principle in defense of ethical giving? (shrink)

Sikhism, the fifth-largest organized religion in the world, was founded in the fifteenth century in Punjab, India. Guru Nanak Dev and his successor Sikh Gurus established this system of religious philosophy. The sacred scripture, Sri Guru Granth Sahib, is the present Guru of the Sikhs. The religious philosophy of Sikhism is traditionally known as Gurmat. Sikhism originated from the word Sikh, having the Sanskrit root śiṣya meaning "disciple" or "learner." With about 27 million followers or 0.39% of the world population (...) [4], approximately 83% of the Sikhs live in India. Islam is the religion articulated by the Holy Quran, a religious book. Its adherents consider it the verbatim word of the one incomparable God (Allah). The Muslims live by following the Prophet of Islam Hazrat Muhammad's demonstrations and real-life examples (Sunnah). The Sunnah has been collected through Prophet Hazrat Muhammad's companions' narration in collections of Hadith. Islam means submission to God. The word Islam is derived from the Arabic word "Salam," which means peace. With about 1.7 billion followers or 23% of the global population, Islam is the second-largest religion by the number of its adherents. (shrink)

In decision-making based on multiple criteria, situations may arise where agents find their options to be neither better than, worse than nor equal to each other with respect to the relevant criteria. How, if at all, can a justified choice be made between such options? Are the options incomparable? This article explores a hypothetical case that illustrates how such a situation can arise in an environmental context; more specifically, it considers the deliberations of an imagined 'ethics committee' as it struggles (...) to decide whether or not a deep-sea mining project should be allowed to proceed. I argue that the case is best understood as involving options that are comparable in the sense of being 'on a par'. Working out from a discussion of Ruth Chang's 'self-governance' theory of choice in cases of parity, I suggest that, in the environmental context, the idea of choices expressing a moral identity may lead us in the direction of a plausible solution to these particularly challenging cases. (shrink)

This article explores the main similarities and differences between Derek Parfit’s notion of imprecise comparability and a related notion I have proposed of parity. I argue that the main difference between imprecise comparability and parity can be understood by reference to ‘the standard view’. The standard view claims that 1) differences between cardinally ranked items can always be measured by a scale of units of the relevant value, and 2) all rankings proceed in terms of the trichotomy of ‘better than’, (...) ‘worse than’, and ‘equally good’. Imprecise comparability, which can be understood in terms of the more familiar notions of cardinality and incommensurability, rejects only the first claim while parity rejects both claims of the standard view. -/- I then argue that insofar as those attracted to imprecise comparability assume that all rankings are trichotomous, as Parfit appears to, the view should be rejected. This is because imprecise equality is not a form of equality but is a sui generis ‘fourth’ basic way in which items can be ranked. We should, I argue, understand imprecise equality as parity, and imprecise comparability as entailing ‘tetrachotomy’ – that if two items are comparable, one must better than, worse than, equal to, or on a par with the other. Thus those attracted to the idea that cardinality can be imprecise should abandon trichotomy and accept parity and tetrachotomy instead. -/- Finally, I illustrate the difference between Parfit’s trichotomous notion of imprecise comparability and parity by examining how each notion might be employed in different solutions to the problem posed by the Repugnant Conclusion in population ethics. I suggest that parity provides the arguably more ecumenical solution to the problem. (shrink)

One of the most common judgments of normative life takes the following form: With respect to some things that matter, one item is better than the other, with respect to other things that matter, the other item is better, but all things considered – that is, taking into account all the things that matter – the one item is better than the other. In this paper, I explore how all-things-considered judgments are possible, assuming that they are. In particular, I examine (...) the question of how the different considerations relevant to an all-things-considered judgment come together in a way that gives each relevant consideration its proper due. I propose an answer which provides a unified account of all-things-considered judgments and highlights a deep connection between value and reason. My suggestion is that ‘all things considered’ is, in effect, a placeholder for a more comprehensive, sometimes nameless, value that includes the things considered as parts, and that this more comprehensive value determines how the things considered normatively relate. (shrink)

In this paper I consider the possibility that failing to fulfill the Kantian obligation to protect one’s rational nature might actually vitiate future instances of this obligation. I respond to this dilemma by defending a novel interpretation of Kant’s views on the relation between the value we have and the respect we are owed. I argue, contra the received view among Kant scholars, that the feature in virtue of which someone has unconditional and incomparable value is not the same feature (...) in virtue of which she is owed the respect that constrains how she may be treated. So, even though someone who fails to attempt to protect her rational nature fails to respect herself in the right way, and even though this moral failing does make her lose a certain kind of value, her obligations to respect herself do not go away. (shrink)

Some theorists believe that there is a plurality of values, and that in many circumstances these values are incommensurable, or at least incomparable. Others believe that all values are reducible to a single super-value, or that even if there is a plurality of irreducible values these values are commensurable. But I will argue that both sides have got it wrong. Values are neither commensurable nor incommensurable, at least not in the way most people think. We are free to believe in (...) incommensurability or not, depending on what particular conception of morality we want to embrace. Incommensurability is accordingly not a theory about value. It is a presupposition that provides a necessary background condition for a certain kind of value to exist. It is therefore not the kind of view that can be morally true or false. As a presupposition, it can only be accepted or rejected on grounds that do not presuppose that morality already exists. Incommensurability is, like the rejection of hard determinism, one of the presuppositions on which morality as we know it happens to be based. (shrink)

This research paper assesses the possible relationship between motivation and academic performance of student athletes and utilized a descriptive design as it investigated the association between two constructs (variables) of student athletes, namely their motivation and academic performance. The research is descriptive correlational research with sixty (60) student athlete respondents coming from the various varsity teams in a selected university in the city of Manila. The descriptive nature and design of the study would require that descriptive statistics and measures of (...) association be utilized to analyze the relationship between the two constructs of the study – motivation and academic performance. The (SAMSAQ) was chosen as the research instrument to collate the necessary descriptive data, upon which a correlation analysis through the Pearson was administered. After the statistical analysis, the following were the conclusion of the study: (1) That there was a perfect positive relationship between responses of the student – athletes in the thirty (30) SAMSAQ items and their GPA’s; (2) That the relationship between motivation and academic performance of respondents, as represented by their mean scores of responses and GPA’s respectively are not of the same strength and significance for negatively and positively – structured queries of the SAMSAQ; (3) That the mean scores of responses in negative and positive impact queries of respondents and its relationship with their GPA’s, representatives of the measures of motivation and academic performance are incomparable as the Likert scale is inverted for the negatively structured queries, where behavior adverse to academic performance is sought. (shrink)

Thomas Aquinas anthropology is related to the description of human nature, which was established at the beginning, before original sin, as well as taking into account all its effects, and the nature that was united with God. The distinction of two intellects adopted by Aristotle - a potential and active intellect - for Aquinas was helpful in showing the unique character of the knowledge that Adam and Christ had. Adam as the one who was appointed as teacher of people, had (...) perfect knowledge and did not have a potential intellect that would be an unwritten tablet. His potential intellect had the habits of knowledge, by which he had a perfect knowledge of everything that can be embraced in any field of cognition by the power of the first principles of knowledge. The perfection of Christ's knowledge was incomparably greater than knowledge of Adam and every other human being – it was result of unification with the Word, but not the mixing of two natures. Christ had knowledge which have blessed (saved), infused knowledge (resulting from union with the Word) and had experiential knowledge appropriate to age and time. Christ developed in knowledge and wisdom because he grew in human experience. (shrink)

Card argues that we should not give injustice priority over evil. I agree. But I think Card sets us up for some difficult balancings, for example of small evils against middle sized injustices. I suggest some ways of staying off the tightrope.

Thomas Aquinas anthropology is related to the description of human nature, which was established at the beginning, before original sin, as well as taking into account all its effects, and the nature that was united with God. The distinction of two intellects adopted by Aristotle - a potential and active intellect - for Aquinas was helpful in showing the unique character of the knowledge that Adam and Christ had. Adam as the one who was appointed as teacher of people, had (...) perfect knowledge and did not have a potential intellect that would be an unwritten tablet. His potential intellect had the habits of knowledge, by which he had a perfect knowledge of everything that can be embraced in any field of cognition by the power of the first principles of knowledge. The perfection of Christ's knowledge was incomparably greater than knowledge of Adam and every other human being – it was result of unification with the Word, but not the mixing of two natures. Christ had knowledge which have blessed (saved), infused knowledge (resulting from union with the Word) and had experiential knowledge appropriate to age and time. Christ developed in knowledge and wisdom because he grew in human experience. (shrink)

The endeavour to locate value in moral progress faces various substantive as well as more formal challenges. This paper focuses on challenges of the latter kind. After some preliminaries, Section 3 introduces two general kinds of “evaluative moral progress-claims”, and outlines a possible novel analysis of a descriptive notion of moral progress. While Section 4 discusses certain logical features of betterness in light of recent work in value theory which are pertinent to the notion of moral progress, Sections 5 and (...) 6 outline the ambiguous character of “making moral progress”. (shrink)

One important problem concerning incommensurability is how to explain that two theories which are incommensurable and therefore mutually untranslatable and incomparable in a strictly logical, point-by-point way are still competing. The two standard approaches have been to argue either that the terms of incommensurable theories may share reference, or that incommensurable theories target roughly the same object domain as far as the world-in-itself is concerned. However, neither of these approaches to the problem pay due respect to the incommensurability thesis' insights. (...) In this paper I shall first show the inconsistency between the basic premises underlying Kuhn’s incommensurability thesis and the two standard responses to the thesis. I shall then argue that if one adopts Kuhn’s position, the response must build on a notion of overlap between phenomenal worlds. Finally, I shall argue that overlap between complex structures of features can provide the basis for such a notion, and that this makes it possible to explain how incommensurable theories may compete. (shrink)

Big decisions in a person’s life often affect the preferences and standards of a good life which that person’s future self will develop after implementing her decision. This paper argues that in such cases the person might lack any reasons to choose one way rather than the other. Neither preference-based views nor happiness-based views of justified choice offer sufficient help here. The available options are not comparable in the relevant sense and there is no rational choice to make. Thus, ironically, (...) in many of a person’s most important decisions the idea of that person’s good seems to have no application. (shrink)

The endeavour to locate value in moral progress faces various substantive as well as more formal challenges. This paper focuses on challenges of the latter kind. After some preliminaries, Section 3 introduces two general kinds of “evaluative moral progress-claims”, and outlines a possible novel analysis of a descriptive notion of moral progress. While Section 4 discusses certain logical features of betterness in light of recent work in value theory which are pertinent to the notion of moral progress, Sections 5 and (...) 6 outline the ambiguous character of “making moral progress”. (shrink)