Theories of Moral Value, Misc Edited by Francesco Orsi (University of Tartu)

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  1. Timothy Chappell (2001). J. J. Kupperman, Value … And What Follows, New York, OUP, 1999, Pp. Vi + 168. Utilitas 13 (03):373-.
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  2. 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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  3. Christopher Grau (2010). Moral Status, Speciesism, and Liao’s Genetic Account. Journal of Moral Philosophy 7 (3):387-96.
    This paper offers several criticisms of the account of rightholding laid out in S. Matthew Liao’s recent paper “The Basis of Human Moral Status.” I argue that Liao’s account both does too much and too little: it grants rightholder status to those who may not deserve it, and it does not provide grounds for offering such status to those who arguably do deserve it. Given these troubling aspects of his approach, I encourage Liao to abandon his “physical basis of moral (...)
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  4. Gerald K. Harrison & Julia Tanner (2011). Better Not to Have Children. Think, 10(27), 113-121.
    Most people take it for granted that it's morally permissible to have children. They may raise questions about the number of children it's responsible to have or whether it's permissible to reproduce when there's a strong risk of serious disability. But in general, having children is considered a good thing to do, something that's morally permissible in most cases (perhaps even obligatory).
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  5. Ulrike Heuer (2010). Beyond Wrong Reasons: The Buck-Passing Account of Value. In Michael Brady (ed.), New Waves in Metaethics. Palgrave Macmillan.
  6. Ulrike Heuer (2004). Raz on Values and Reasons. In R. Jay Wallace, Philipp Pettit, Samuel Scheffler & Michael Smith (eds.), Reason and Value. Oxford University Press.
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  7. Mark Kalderon (2008). Respecting Value. European Journal of Philosophy 16 (3):341-365.
    This conference is, in part, an expression of respect for Joseph Raz and his work from which we have all learned much. I thought it apt, then, to talk about Raz's (2001) views about respect as developed in chapter four of Value, Respect, and Attachment. Raz describes his views as having a Kantian origin. This might raise the eyebrow of some neo-Kantians or anyone inclined to interpret Kant as a formalist or as a constructivist. Nevertheless, I believe that Raz's views (...)
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  8. Thomas S. Petersen (2009). What is It for a Life to Go Well (or Badly)?: Some Critical Comment of Waynes Sumner's Theory of Welfare. Journal of Happiness Studies 10:449-458.
    In an effort to construct a plausible theory of experience-based welfare, Wayne Sumner imposes two requirements on the relevant kind of experience: the information requirement and the autonomy requirement. I argue that both requirements are problematic.First, I argue (very briefly) that a well-know case like ‘the deceived businessman’ need not support the information requirement as Sumner believes. Second, I introduce a case designed to cast further doubt on the information requirement. Third, I attend to a shortcoming in Sumner’s theory of (...)
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  9. David Sobel (2011). The Limits of the Explanatory Power of Developmentalism. Journal of Moral Philosophy 7 (4):517-527.
    Richard Kraut's neo-Aristotelian account of well-being, Developmentalism, aspires to explain not only which things are good for us but why those things are good for us. The key move in attempting to make good on this second aspiration involves his claim that our ordinary intuitions about what is good for a person can be successfully explained and systematized by the idea that what benefi ts a living thing develops properly that living thing's potentialities, capacities, and faculties. I argue that Kraut's (...)
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  10. David Sobel (2003). Reply to Robertson. Philosophical Papers 32 (2):185-191.
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