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Principles of distributive justice bind macro-level institutional agents, like the state. But what does justice require in non-ideal circumstances, where institutional agents are unjust or do not e... |
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As an indirect ethical theory, rule consequentialism first evaluates moral codes in terms of how good the consequences of their general adoption are and then individual actions in terms of whether or not the optimific code authorises them. There are three well-known and powerful objections to rule consequentialism’s indirect structure: the ideal world objection, the rule worship objection, and the incoherence objection. These objections are all based on cases in which following the optimific code has suboptimal consequences in the real (...) |
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In this paper I defend a version of consequentialism that is neither of the act nor the rule variety. I argue that most, if not all, acceptable moral rules are formulations of intricate and interrelated practices that serve to promote harmonious co-existence between human beings; that these formulations – moral rules – are shorthand abbreviations of the lengthy formulations which would be required to actually describe the extremely complicated set of prescriptions and prohibitions which comprise our ethical practices; that we (...) |
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Utilitarians must think collectively about the future because many contemporary moral issues require collective responses to avoid possible future harms. But current rule utilitarianism does not accommodate the distant future. Drawing on my recent books Future People and Ethics for a Broken World, I defend a new utilitarianism whose central ethical question is: What moral code should we teach the next generation? This new theory honours utilitarianism’s past and provides the flexibility to adapt to the full range of credible futures (...) |
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Most ethicists agree that at least some nonhumans have interests that are of direct moral importance. Yet with very few exceptions, both climate ethics and climate policy have operated as though only human interests should be considered in formulating and evaluating climate policy. In this paper I argue that the anthropocentrism of current climate ethics and policy cannot be justified. I first describe the ethical claims upon which my analysis rests, arguing that they are no longer controversial within contemporary ethics. (...) |
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This paper examines recent attempts to defend Rule-Consequentialism against a traditional objection. That objection takes the form of a dilemma, that either Rule-Consequentialism collapses into Act-Consequentialism or it is incoherent. Attempts to avoid this dilemma based on the idea that using RC has better results than using AC are rejected on the grounds that they conflate the ideas of a criterion of rightness and a decision procedure. Other strategies, Brad Hooker's prominent amongst them, involving the thought that RC need contain (...) |
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Brad Hooker argues that the cost of inculcating in everyone the prevent disaster rule places a limit on its demandingness. My aim in this article is show that this is not true of existential risk reduction. However, this does not spell trouble for the reason that removing persistent global harms significantly improves our long-run chances of survival. We can expect things to get better, not worse, for our population. |
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Morally speaking, is abortion murder? This is what I am calling the ‘abortion problem’. I claim that neither pro-life nor pro-choice advocates have the correct solution; that the correct solution is instead one considered correct by relatively few people. But if this solution really is correct, then why, after years of intense debate, is this solution not more widely accepted? Many, no doubt, are precluded from accepting it by religious dogma. But others, I think, fail to arrive at a correct (...) |
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Moral pluralism of the kind associated with W. D. Ross is the doctrine that there is a plurality of moral principles, which in their application to particular cases can conflict, and that there is no further principle to determine which of these principles takes priority in cases of conflict. Two objections are commonly advanced against this kind of pluralism: that it proposes a rag-bag of moral principles lacking a unifying basis; and that it offers no way to adjudicate moral disputes (...) |
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