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Axiology

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  1. Gustaf Arrhenius, An Impossibility Theorem in Population Axiology with Weak Ordering Assumptions.
    It has been known for quite a while now that the on-going project of constructing an acceptable population axiology has gloomy prospects. Already in Derek Parfit’s seminal contribution to the topic, an informal paradox was presented and later contributions have proved similar results.1 All of these contributions invoke, however, some version of a principle – the Mere Addition Principle – which is controversial.2 In Arrhenius (1998), I presented a theorem which didn’t invoke this controversial principle but replaced it with logically (...)
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  2. Gustaf Arrhenius & Wlodek Rabinowicz (2005). Millian Superiorities. Utilitas 17 (2):127-146.
    Suppose one sets up a sequence of less and less valuable objects such that each object in the sequence is only marginally worse than its immediate predecessor. Could one in this way arrive at something that is dramatically inferior to the point of departure? It has been claimed that if there is a radical value difference between the objects at each end of the sequence, then at some point there must be a corresponding radical difference between the adjacent elements. The (...)
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  3. Robert Audi (1998). The Axiology of Moral Experience. Journal of Ethics 2 (4):355-375.
    This paper clarifies the nature of moral experience, examines its evidential role in supporting moral judgments, and argues that moral experiences can be among the things having intrinsic value. Moral experience is compared with aesthetic experience and contrasted with its close relative, non-moral experience combined with moral beliefs. The concluding sections explore the case for the organicity of intrinsic value and the kind of role such value can play in grounding moral obligation.
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  4. Lawrence C. Becker (1972). Axiology, Deontology, and Agent Morality: The Need for Coordination. Journal of Value Inquiry 6 (3).
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  5. John B. Berthrong (2008). Riding the Third Wave: T U Weiming's Confucian Axiology. Dao: A Journal of Comparative Philosophy 7 (4):423-435.
    Weiming) has assisted in defining the New Confucian movement, a philosophical discourse that depends on axiological themes and traits based on an exegesis and defense of the revival and reform of traditional Confucian discourse inherited from the Classical and Neo-Confucian waves in East Asia. Thomas A. Metzger’s discussion of the profound difference between modern Western post-Enlightenment discourse and New Confucian discourse challenges many of Du’s primary assumptions. My conclusion is that Du is both a citizen of the modern Western academy (...)
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  6. Robert S. Brumbaugh (1977). Robert Hartman's Formal Axiology: An Extension. Journal of Value Inquiry 11 (4).
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  7. C. A. Campbell (1935). Moral and Non-Moral Values: A Study in the First Principles of Axiology. Mind 44 (175):273-299.
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  8. Thomas L. Carson (2007). Axiology, Realism, and the Problem of Evil. Philosophy and Phenomenological Research 75 (2):349–368.
    Discussions of the problem of evil presuppose and appeal to axiological and metaethical assumptions, but seldom pay adequate attention to those assumptions. I argue that certain theories of value are consistent with theistic answers to the argument from evil and that several other well-known theories of value, such as hedonism, are difficult, if not impossible, to reconcile with theism. Although moral realism is the subject of lively debate in contemporary philosophy, almost all standard discussions of the problem of evil presuppose (...)
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  9. Alan Carter (forthcoming). Some Groundwork for a Multidimensional Axiology. Philosophical Studies.
    By distinguishing between contributory values and overall value, and by arguing that contributory values are variable values insofar as they contribute diminishing marginal overall value, this article helps to establish the superiority of a certain kind of maximizing, value-pluralist axiology over both sufficientarianism and prioritarianism, as well as over all varieties of value-monism, including utilitarianism and pure egalitarianism.
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  10. Robert E. Carter (1970). The Structure of Value: Foundations of Scientific Axiology. By Robert S. Hartman. Carbondale, Southern Illinois University Press, 1967. Pp. Vii, 384. $10.00; Second Edition, Paperback, 1969, $2.85. Dialogue 8 (04):727-730.
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  11. Ruth Chang (2004). All Things Considered. Philosophical Perspectives 18 (1):1–22.
    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 (...)
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  12. Ruth Chang (2001). Against Constitutive Incommensurability or Buying and Selling Friends. Noûs 35 (s1):33 - 60.
  13. Ruth Chang (1997). Introduction, Incommensurability, Incomparability, and Practical Reasoning. Harvard University Press.
    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.
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  14. Richard Yetter Chappell, Value Holism.
    This paper considers the relation between the value of a whole (person, society) and its parts (timeslices, individuals), arguing that the contributory value of a part cannot be determined in isolation. For example, the value of an additional life may depend on what other lives there are. This has important implications for population ethics, and especially Parfit's 'repugnant conclusion'.
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  15. Charles J. Dougherty (1992). An Axiology for National Health Insurance. Journal of Law, Medicine and Ethics 20 (1-2):82-91.
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  16. Javier Echeverría (2003). Some Questions From the Point of View of an Axiology of Science. Poznan Studies in the Philosophy of the Sciences and the Humanities 81 (1):311-315.
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  17. Nicolas Espinoza (2009). Some New Monadic Value Predicates. American Philosophical Quarterly 46 (1):31-37.
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  18. Austin Fagothey (1959). The Problem of Being and Value in Contemporary American Axiology. Proceedings of the American Catholic Philosophical Association 33:73-83.
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  19. Guy Fletcher (2010). Brown and Moore's Value Invariabilism Vs Dancy's Variabilism. Philosophical Quarterly 60 (238):162-168.
    Campbell Brown has recently argued that G.E. Moore's intrinsic value holism is superior to Jonathan Dancy's. I show that the advantage which Brown claims for Moore's view over Dancy's is illusory, and that Dancy's view may be superior.
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  20. Karyn Freedman (1999). Laudan's Naturalistic Axiology. Philosophy of Science 66 (3):537.
    Doppelt (1986,1990), Siegel (1990), and Rosenberg (1996) argue that the pivotal feature of Laudan's normative naturalism, namely his axiology, lacks a naturalistic foundation. In this paper I show that this objection turns on a misunderstanding of Laudan's use of the term 'naturalism'. Specifically, I argue that there are two important senses of naturalism running through Laudan's work. Once these two strands are made explicit, the objection raised by Doppelt and others simply disappears.
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  21. Irwin Goldstein (2003). Malicious Pleasure Evaluated: Is Pleasure an Unconditional Good? Pacific Philosophical Quarterly 84 (1):24–31.
    Pleasure is one of the strongest candidates for an occurrence that might be good, in some respect, unconditionally. Malicious pleasure is one of the most often cited alleged counter-examples to pleasure’s being an unconditional good. Correctly evaluating malicious pleasure is more complex than people realize. I defend pleasure’s unconditionally good status from critics of malicious pleasure.
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  22. Irwin Goldstein (2000). Intersubjective Properties by Which We Specify Pain, Pleasure, and Other Kinds of Mental States. Philosophy 75 (291):89-104.
    By what types of properties do we specify twinges, toothaches, and other kinds of mental states? Wittgenstein considers two methods. Procedure one, direct, private acquaintance: A person connects a word to the sensation it specifies through noticing what that sensation is like in his own experience. Procedure two, outward signs: A person pins his use of a word to outward, pre-verbal signs of the sensation. I identify and explain a third procedure and show we in fact specify many kinds of (...)
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  23. Irwin Goldstein (1989). Pleasure and Pain: Unconditional Intrinsic Values. Philosophy and Phenomenological Research 50 (December):255-276.
    That all pleasure is good and all pain bad in itself is an eternally true ethical principle. The common claim that some pleasure is not good, or some pain not bad, is mistaken. Strict particularism (ethical decisions must be made case by case; there are no sound universal normative principles) and relativism (all good and bad are relative to society) are among the ethical theories we may refute through an appeal to pleasure and pain. Daniel Dennett, Philippa Foot, R M (...)
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  24. William F. Goodwin (1957). Santayana's Naturalistic Reading of Indian Ontology and Axiology. Philosophy and Phenomenological Research 18 (2):147-168.
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  25. Daniel Guerrière (1984). Foundations for an Axiology of Life. Journal of Value Inquiry 18 (3).
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  26. Samuel L. Hart (1971). Axiology--Theory of Values. Philosophy and Phenomenological Research 32 (1):29-41.
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  27. Robert S. Hartman (1967). Formal Axiology and the Measurement of Values. Journal of Value Inquiry 1 (1).
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  28. Robert S. Hartman (1962). Axiology as a Science. Philosophy of Science 29 (4):412-433.
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  29. Anthony Hatzimoysis (1997). Ontology and Axiology. Philosophy 72 (280):293 - 296.
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  30. Chris Heathwood (2006). Desire Satisfactionism and Hedonism. Philosophical Studies 128 (3):539-563.
    Hedonism and the desire-satisfaction theory of welfare ("desire satisfactionism") are typically seen as archrivals in the contest over identifying what makes one's life go best. It is surprising, then, that the most plausible form of hedonism just is the most plausible form of desire satisfactionism. How can a single theory of welfare be a version of both hedonism and desire satisfactionism? The answer lies in what pleasure is: pleasure is, in my view, the subjective satisfaction of desire. This thesis about (...)
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  31. Bennett Helm (2000). Emotional Reason How to Deliberate About Value. American Philosophical Quarterly 37 (1):1-22.
    Deliberation about personal, non-moral values involves elements of both invention and discovery. Thus, we invent our values by freely choosing them, where such distinctively human freedom is essential to our defining and taking responsibility for the kinds of persons we are; nonetheless, we also discover our values insofar as we can deliberate about them rationally and arrive at non-arbitrary decisions about what has value in our lives. Yet these notions of invention and discovery seem inconsistent with each other, and the (...)
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  32. Brian Henning (2005). Radical Axiology. Newsletter of the Society for the Advancement of American Philosophy 33 (101):42-45.
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  33. Michael Huemer (2008). In Defence of Repugnance. Mind 117 (468):899-933.
    I defend the 'Repugnant' Conclusion that for any possible population of happy people, a population containing a sufficient number of people with lives barely worth living would be better. Four lines of argument converge on this conclusion, and the conclusion has a simple, natural theoretical explanation. The opposition to the Repugnant Conclusion rests on a bare appeal to intuition. This intuition is open to charges of being influenced by multiple distorting factors. Several theories of population ethics have been devised to (...)
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  34. Stanisław Jedynak (2001). Polish Axiology of the 20th Century: Polish Philosophical Studies, Iv. Council for Research in Values and Philosophy.
    INTRODUCTION This work follows the recent publication of the landmark study edited by Leon Dyczewski of the Catholic University of Lublin entitled, ...
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  35. Guy Kahane (2011). Should We Want God to Exist? Philosophy and Phenomenological Research 82 (3):674-696.
    Whether God exists is a metaphysical question. But there is also a neglected evaluative question about God’s existence: Should we want God to exist? Very many, including many atheists and agnostics, appear to think we should. Theists claim that if God didn’t exist things would be far worse, and many atheists agree; they regret God’s inexistence. Some remarks by Thomas Nagel suggest an opposing view: that we should want God not to exist. I call this view anti-theism. I explain how (...)
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  36. David R. Lea (1993). Melanesian Axiology, Communal Land Tenure, and the Prospect of Sustainable Development Within Papua New Guinea. Journal of Agricultural and Environmental Ethics 6 (1).
    It is the contention of this paper that some progress in alleviating the social and environmental problems which are beginning to face Papua New Guinea can be achieved by supporting traditional Melanesian values through maintaining the customary system of communal land tenure. In accordance with this aim, I will proceed to contrast certain Western attitudes towards individual freedom, selfinterested behaviour, individual and communal interests and private ownership with attitudes and values expressed in the traditional Melanesian approach. In order to demonstrate (...)
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  37. Philip MacEwen (2000). Peter Miller, Axiology and Environmental Ethics. Business and Professional Ethics Journal 19 (1):65-77.
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  38. David Mcnaughton & Piers Rawling (2001). Achievement, Welfare and Consequentialism. Analysis 61 (2):156–162.
    significant role for accomplishment thereby admits a ‘Trojan Horse’ (267).1 To abandon hedonism in favour of a conception of well-being that incorporates achievement is to take the first step down a slippery slope toward the collapse of the other two pillars of utilitarian morality: welfarism and consequentialism. We shall argue that Crisp’s arguments do not support these conclusions. We begin with welfarism. Crisp defines it thus: ‘Well-being is the only value. Everything good must be good for some being or beings’ (...)
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  39. Jon Miller, Spinoza's Axiology  .
    After experience had taught me that all the things which regularly occur in ordinary life are empty and futile, and I saw that all the things which were the cause or object of my fear had nothing of good or bad in themselves, except insofar as [my] mind was moved by them, I resolved at last to try to find out whether there was anything which would be the true good, capable of communicating itself, and which alone would affect the (...)
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  40. Peter Miller (1983). Axiology: A Metaphysical Theme in Ethics. Journal of Value Inquiry 17 (1).
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  41. Edward J. Monahan (1966). Value and Desire. A Study of the Axiology of Ralph Barton Perry in the Light of Thomistic Principles. By George L. Concordia, O.P. Rome, Catholic Book Agency, 1965. 94 Pages. Dialogue 5 (01):120-122.
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  42. Robert W. Mueller (1969). The Axiology of Robert S. Hartman: A Critical Study. Journal of Value Inquiry 3 (1).
    Formal axiology is based on the logical nature of meaning, namely intension, and on the structure of intension as a set of predicates. It applies set theory to this set of predicates. Set theory is a certain kind of mathematics that deals with subsets in general, and of finite and infinite sets in particular. Since mathematics is objective and a priori, formal axiology is an objective and a priori science; and a test based on it is an objective test based (...)
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  43. Francesco Orsi (2012). David Ross, Ideal Utilitarianism, and the Intrinsic Value of Acts. Journal for the History of Analytic Philosophy 1 (2).
    The denial of the intrinsic value of acts apart from both motives and consequences lies at the heart of Ross’s deontology and his opposition to ideal utilitarianism. Moreover, the claim that acts can have intrinsic value is a staple element of early and contemporary attempts to “consequentialise” all of morality. I first show why Ross’s denial is relevant both for his philosophy and for current debates. Then I consider and reject as inconclusive some of Ross’s explicit and implicit motivations for (...)
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  44. R. W. K. Paterson (1979). Towards an Axiology of Knowledge. Journal of Philosophy of Education 13 (1):91–100.
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  45. Edmund D. Pellegrino & David C. Thomasma (1981). Toward an Axiology for Medicine a Response to Kazem Sadegh-Zadeh. Theoretical Medicine and Bioethics 2 (3):331-342.
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  46. Wlodek Rabinowicz & Jan Österberg (1996). Value Based on Preferences. Economics and Philosophy 12 (01):1-.
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  47. Wlodek Rablnowlcz & Toni Rønnow-Rasmussen (2003). Tropic of Value. Philosophy and Phenomenological Research 66 (2):389–403.
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  48. Nicholas Rescher (2004). Value Matters: Studies in Axiology. Ontos Verlag.
    The overall synoptic view of fundamental issues in the theory of value are discussed in this work, which includes the following chapters: (1) By the Standards ...
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  49. Melinda A. Roberts (2003). Can It Ever Be Better Never to Have Existed at All? Person-Based Consequentialism and a New Repugnant Conclusion. Journal of Applied Philosophy 20 (2):159–185.
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  50. Toni Rønnow-Rasmussen (2011). Personal Value. Oxford University Press.
    This is a stimulating and vivid area of philosophical research, but it has tended to monopolize the notion of 'good-for', linking it necessarily to welfare or ...
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  51. Toni Rønnow-Rasmussen (2008). Love, Value and Supervenience. International Journal of Philosophical Studies 16 (4):495-508.
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  52. Toni Rønnow-Rasmussen (2002). Hedonism, Preferentialism, and Value Bearers. Journal of Value Inquiry 36 (4).
  53. Oswald O. Schrag (1963). Existentialist Ethics and Axiology. Southern Journal of Philosophy 1 (2):39-47.
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  54. Ralph W. Sleeper (1959). Being and Value in the Axiology of John Dewey. Proceedings of the American Catholic Philosophical Association 33:83-96.
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  55. Robert G. Stephens (1951). Book Review:The Forms of Value: The Extension of a Hedonistic Axiology. A. L. Hilliard. Ethics 61 (4):323-.
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  56. W. Preston Warren (1934). The "Ego-Centric" Fallacy in Axiology. International Journal of Ethics 44 (2):211-221.
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  57. Gordon Welty (1970). Transfinite Cardinality and Hartman's Axiology. Journal of Value Inquiry 4 (4).
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  58. William D. Wood (2009). Axiology, Self-Deception, and Moral Wrongdoing in Blaise Pascal's Pensées. Journal of Religious Ethics 37 (2):355-384.
    Blaise Pascal is highly regarded as a religious moralist, but he has rarely been given his due as an ethical theorist. The goal of this article is to assemble Pascal's scattered thoughts on moral judgment and moral wrongdoing into an explicit, coherent account that can serve as the basis for further scholarly reflection on his ethics. On my reading, Pascal affirms an axiological, social-intuitionist account of moral judgment and moral wrongdoing. He argues that a moral judgment is an immediate, intuitive (...)
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