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  1. Derek Allan (2012). 'Les Liaisons Dangereuses' Through the Eyes of André Malraux. Journal of European Studies 42 (2):123-139.
    Choderlos de Laclos’s novel 'Les Liaisons dangereuses', first published in 1782, is regarded as one of the outstanding works of French literature. This article concerns a well known commentary by the twentieth-century writer André Malraux which, though often mentioned by critics, has seldom been studied in detail. The article argues that, while Malraux endorses the favourable modern assessments of 'Les Liaisons dangereuses', his analysis diverges in important respects from prevailing critical opinion. In particular, he regards the work as the commencement (...)
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  2. Lisl Marburg Goodman (1981/1983). Death and the Creative Life. Penguin Books.
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  3. Chris Heathwood (2013). Organic Unities. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley.
    A short encyclopedia entry on the issue of whether the value of a whole is equal to the sum of the values of its parts.
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  4. William James (1895). Is Life Worth Living? International Journal of Ethics 6 (1):1-24.
    Reprinted in James The Will to Believe and Other Essays.
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  5. Aleksandar Jokic (2011). Unjust Honoris Causa. Freedom Activities Centre.
    This book offers a detailed account and analysis of the academic scandal regarding the honorary doctorate awarded to Professor Michael Walzer by Belgrade University and the events that followed.
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  6. Antti Kauppinen (2014). Flourishing and Finitude. Journal of Ethics and Social Philosophy:1-6.
    t would be terrible for us if humanity ceased to exist after we all die. But of course, eventually humanity will go out of existence. Does this result in a vicious regress if our flourishing hangs on what happens after us? Mark Johnston thinks so. In this note, I explain how Johnston's objection can be avoided. Briefly, our activities have a meaning horizon that extends for some generations after us. What matters is that we make a positive difference to the (...)
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  7. Nicholas Maxwell (1999). Are There Objective Values? The Dalhousie Review 79 (3):301-317.
    In this paper I demolish three influential arguments - moral, metaphysical and epistemological - against value realism. We have good reasons to believe, and no good reasons not to believe, that value-features, value-facts, really do exist in the world.
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  8. Thaddeus Metz (2014). Life Worth Living. In Alex Michalos (ed.), Encyclopedia of Quality of Life and Well-being Research. Springer. 3602-05.
    In this encyclopedia entry, I seek to distinguish the concept of a worthwhile life from related ones such as a happy or meaningful life, to draw key distinctions that arise in discussion of worthwhileness (e.g., between life worth starting and life worth continuing), and to discuss some of the contemporary debates among ethicists about when a life is indeed worth living and when it's not.
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  9. Thaddeus Metz (2012). The Meaningful and the Worthwhile: Clarifying the Relationships. Philosophical Forum 43 (4):435-448.
    The question I seek to answer is what the relationship is between judgments of people’s lives as meaningful, on the one hand, and as worth living, on the other. Several in the analytic and Continental literature, including the likes of Albert Camus and Ludwig Wittgenstein, and more recently, Robert Solomon and Julian Baggini, have maintained that the two words mean the same thing, in that they have the same referents or even the same sense. My primary aim is to refute (...)
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  10. Thaddeus Metz (2012). Contemporary Anti-Natalism, Featuring Benatar's Better Never to Have Been. South African Journal of Philosophy 31 (1):1-9.
    A critical overview of the latest discussion of anti-natalism, with particular reference to David Benatar's work and three additional rationales for anti-natalism that differ from Benatar's.
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  11. Joe Mintoff (2008). Transcending Absurdity. Ratio 21 (1):64–84.
    Many of us experience the activities which fill our everyday lives as meaningful, and to do so we must (and do) hold them to be important. However, reflection undercuts this confidence: our activities are aimed at ends which are arbitrary, in that we have reason to regard our taking them so seriously as lacking justification; they are comparatively insignificant; and they leave little of any real permanence. Even though we take our activities seriously, and our everyday lives to be important, (...)
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  12. Francesco Orsi (2014). Climate Change and the Intuition of Neutrality. In Marcello Di Paola & Gianfranco Pellegrino (eds.), Canned Heat. Ethics and Politics of Global Climate Change. Routledge. 160-176.
    The intuition of neutrality, as discussed by John Broome, says that the addition of people does not, by itself, produce or subtract value from the world. Such intuition allows us to disregard the effects of climate change policy onto the size of populations, effectively allowing us to make policy recommendations. Broome has argued that the intuition has to go. Orsi responds by urging a normative (rather than Broome's axiological) interpretation of neutrality in terms of an exclusionary permission to disregard the (...)
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  13. Toni Rønnow-Rasmussen (2002). Hedonism, Preferentialism, and Value Bearers. Journal of Value Inquiry 36 (4):463-472.
  14. Aaron Smuts, A Life Worth Living.
    Theories of well-being tell us what makes a life good for the one who lives it. But there is more to what makes a life worth living than just well-being. We care about the worth of our lives, and we are right to do so. I defend an objective list theory of the worth of a life: The most worthwhile lives are those high in various objective goods. These principally include welfare and meaning. By distinguishing between worth and welfare, we (...)
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  15. Aaron Smuts (2013). To Be or Never to Have Been: Anti-Natalism and a Life Worth Living. Ethical Theory and Moral Practice (4):1-19.
    David Benatar argues that being brought into existence is always a net harm and never a benefit. I disagree. I argue that if you bring someone into existence who lives a life worth living (LWL), then you have not all things considered wronged her. Lives are worth living if they are high in various objective goods and low in objective bads. These lives constitute a net benefit. In contrast, lives worth avoiding (LWA) constitute a net harm. Lives worth avoiding are (...)
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  16. Aaron Smuts (2008). Wings of Desire: Reflections on the Tedium of Immortality. Film and Philosophy 13 (1):137-151.
    The question Wings of Desire (Wim Wenders, 1987) forces us to answer is whether we too would be willing to renounce immortality? Or, to put it conversely, would we be wise to exchange our current mortal existence for immortality? If a state of senseless, inefficacious existence is undesirable, the question of the value of immortality becomes one of the conceivably of an alternative to the angels' form of existence. By contemplating the existence of the angels in Wings of Desire, we (...)
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  17. Alex Voorhoeve & Marc Fleurbaey (forthcoming). On the Social and Personal Value of Existence. In Iwao Hirose & Andrew Reisner (eds.), Weighing and Reasoning: A Festschrift for John Broome. Oxford University Press.
    If a potential person would have a good life if he were to come into existence, can we coherently regard his coming into existence as better for him than his never coming into existence? And can we regard the situation in which he never comes into existence as worse for him? In this paper, we argue that both questions should be answered affirmatively. We also explain where prominent arguments to differing conclusions go wrong. Finally, we explore the relevance of our (...)
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