Nick Bostrom and others have suggested treating decision-making under moral uncertainty as analogous to parliamentary decision-making. The core suggestion of this “parliamentary approach” is that the competing moral theories function like delegates to the parliament, and that these delegates then make decisions by some combination of bargaining and voting. There seems some reason to hope that such an approach might avoid standard objections to existing approaches (for example, the “maximise expected choiceworthiness” (MEC) and “my favourite theory” approaches). However, the parliamentary (...) approach is so far extremely underspecified, making it largely indeterminate how such a model will in fact behave in the respects that those concerned with moral uncertainty care about. This paper explores one way of making it precise. We treat predicaments of moral uncertainty as analogous to bargaining situations alone (setting aside voting), and apply a version of the Nash solution that is standard in bargaining theory. The resulting model does indeed perform in many of the hoped-for ways. However, so also does a version of MEC that employs a structural approach to intertheoretic comparisons. It seems to us an open question which, regarding this version of MEC and the bargaining-theoretic approach, is superior to the other. We identify the key points on which the two differ. (shrink)

How ought you to evaluate your options if you're uncertain about what's fundamentally valuable? A prominent response is Expected Value Maximisation (EVM)—the view that under axiological uncertainty, an option is better than another if and only if it has the greater expected value across axiologies. But the expected value of an option depends on quantitative probability and value facts, and in particular on value comparisons across axiologies. We need to explain what it is for such facts to hold. Also, EVM (...) is by no means self-evident. We need an argument to defend that it’s true. This book introduces an axiomatic approach to answer these worries. It provides an explication of what EVM means by use of representation theorems: intertheoretic comparisons can be understood in terms of facts about which options are better than which, and mutatis mutandis for intratheoretic comparisons and axiological probabilities. And it provides a systematic argument to the effect that EVM is true: the theory can be vindicated through simple axioms. The result is a formally cogent and philosophically compelling extension of standard decision theory, and original take on the problem of axiological or normative uncertainty. (shrink)

Discussions of supererogation usually focus on cases in which the agent can choose among a finite number of options. However, Daniel Muñoz has recently shown that cases in which the agent faces an infinite chain of increasingly less good options make trouble for existing definitions of supererogation. Muñoz proposes a promising new definition as a solution to the problem of infinite cases. I argue that any acceptable account of supererogation must (1) enable us to accurately identify supererogatory acts in both (...) finite and infinite option cases. It must also (2) include a suitably related account of what makes one act more supererogatory than another for finite, infinite, single-choice (one agent choosing among several supererogatory options) and inter-choice (two different agents, each choosing a supererogatory option) cases. I further argue that the best current account of supererogation for finite cases works well for finite cases, but cannot handle infinite cases. However, Muñoz’s proposal cannot handle inter-choice cases in either finite or infinite cases. I conclude we still need an account for infinite cases, and may have to settle for separate definitions of supererogation for finite and infinite cases. (shrink)

In Strategic Justice, Peter Vanderschraaf introduces a “Baseline Consistency” criterion for Justice as Mutual Advantage. This criterion requires assessing how well individuals fare under existing conventions with how well they would fare under hypothetical social conditions. However, this comparison requires the impossible. Under different social conditions, individuals would have different preferences and different interests. As such, we cannot make any direct comparison between how well an individual fares across the two social conditions. The standard of assessment would change from one (...) context to the other. In order to apply the Baseline Consistency criterion, Vanderschraaf would need to justify an interpersonally valid standard for individual welfare, but this is incompatible with his Neo-Hobbesian method. If he abandoned the Baseline Consistency criterion, however, Vanderschraaf faces the “too many equilibria” problem. Conventions that are clearly objectionable would be considered just. (shrink)

A straightforward way to handle moral uncertainty is simply to follow the moral theory in which you have most credence. This approach is known as My Favourite Theory. In this paper, I argue that, in some cases, My Favourite Theory prescribes choices that are, sequentially, worse in expected moral value than the opposite choices according to each moral theory you have any credence in. In addition this, problem generalizes to other approaches that avoid intertheoretic comparisons of value, such as My (...) Favourite Option, the Borda Rule, Variance Normalization, and the Principle of Maximizing Expected Normalized Moral Value. (shrink)