The ethics of empty worlds
Australasian Journal of Philosophy 83 (3):349-356 (2005)
| Abstract | Drawing inspiration from the ethical pluralism of G. E. Moore's Principia Ethica, I contend that one empty world can be morally better than another. By ?empty? I mean that it is devoid of concrete entities (things that have a position in space or time). These worlds have no thickets or thimbles, no thinkers, no thoughts. Infinitely many of these worlds have laws of nature, abstract entities, and perhaps, space and time. These non-concrete differences are enough to make some of them better than others. 1I thank Walter Sinnott-Armstrong, John Carroll, and Gideon Rosen for their comments and suggestions | |||||||||
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Lev Vaidman, Many-Worlds Interpretation of Quantum Mechanics. Stanford Encyclopedia of Philosophy.
Phillip Bricker (2008). Concrete Possible Worlds. In Theodore Sider, John Hawthorne & Dean W. Zimmerman (eds.), Contemporary Debates in Metaphysics. Blackwell Pub..
Louise Richardson (2010). Seeing Empty Space. European Journal of Philosophy 18 (2):227-243.
Stephen Barker (2011). Can Counterfactuals Really Be About Possible Worlds? Noûs 45 (3):557-576.
George Darby & Duncan Watson (2010). Lewis's Principle of Recombination: Reply to Efird and Stoneham. Dialectica 64 (3):435-445.
Greg Restall (1997). Ways Things Can't Be. Notre Dame Journal of Formal Logic 38 (4):583-596.
Clare Mac Cumhaill (2011). Specular Space. Proceedings of the Aristotelian Society 111 (3pt3):487-495.
Geraldine Coggins (2003). World and Object: Metaphysical Nihilism and Three Accounts of Worlds. Proceedings of the Aristotelian Society 103 (3):353–360.
Roy A. Sorensen (2005). The Ethics of Empty Worlds. Australasian Journal of Philosophy 83 (3):349 – 356.
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